DEVOUT 

MEDITATIONS, 

TROM  THE 
BY  THE 

REV.  BENJAxMIN  BENNET. 

WITH    AN 

INTRODUCTION 

ON  RETIRED  DEVOTION  IN  GENERAL, 

ABRIDGED  AND  NEV>  LY  ARRANGED  IN  FOUR   PARTSj 

BY  S.  PALMER. 

riRST  AMERICAN  EDITION, 
17*0   WHICH  IS  ADDEDy 

EXTRACTS  FROM  SCOUG AL's  "  LIFE  OF  GOD. 
IN  THE  SOUL  OF  MAN." 


J^ORRISTOWJV:  [P^.] 

POINTED  AND  PUBLISHED  BY  JAMES  WINNARD. 


1819. 


PREFACE. 


Mr.  Bennet's  Christian  Oratory  has 
ever  been  held  in  high  estimation,  by 
pious  Christians  of  different  denomina- 
tions, as  a  work  well  adapted  to  pro- 
mote the  devotion  of  the  closet,  and 
thereby  the  interest  of  practical  Chris- 
tianity. 

Dr.  Doddridge^  in  his  Character  of 
Authors,  having  pronounced  the  Chris- 
tian Oratory,  Mr.  Bcnnet's  best  piece, 
adds,  "  It  would  have  been  better  had 
''  it  been  less."  And  the  author  him- 
self appears  from  several  passages,  to 
have  been  sensible  of  this  :  in  his  pre- 
face he  expressly  says,  *'  that  he  had  ex- 
"  ceeded  all  due  bounds  in  this  work." 
The  editor  of  this  condensed  edition, 
therefore,  considers  himself  as  fully 
justified  in  his  present  undertaking;  e->* 


IV  PREFACE* 

pecially  as  he  has  been  encouraged  by 
the  opinion  and  earnest  persuasion  of 
some  judicious  friends,  who  had  long 
wished  to  see  such  a  work  executed. 

At  first  he  intended  only  to  strike  out 
with  a  pen,  all  that  appeared  redun- 
dant, and  to  correct  the  many  inaccura- 
cies and  typographical  errors.  In  this 
way  he  went  almost  through  the  whole 
book ;  but  on  the  revisal  of  it,  he  was 
not  satisfied  with  what  he  had  done, 
and  therefore  wishing  this  excellent 
work  to  have  every  advantage  he  could 
give  it,  transcribed  the  whole.  In  do- 
ing this,  he  availed  himself  of  the  op- 
portunity of  transposing  many  words 
and  clauses,  as  well  as  some  whole  pa- 
ragraphs, and  entire  sections.  He  has 
also  occasionally  inserted  a  few  words, 
of  his  own,  v/here  they  seemed  want- 
ing, which  are  distinguished  by  [     ]. 

The  above  account  chiefly  refers  to 
the  Meditations,  which  constitute 
the  principal  part  of  this  volume. — 
These  are  here  classed  under  four  dis- 
tinct heads,  specified  in  the  table  i  the 


PREFACE. 


atithor  not  having  strictly  observed 
such  an  arrangement.  A  few  are  whol- 
ly omitted,  being  either  of  small  im- 
portance, or  superseded  by  others  on 
the  same  subjects. 

The  author's  long  quotations  from 
other  books  are  also  either  omitted,  or 
greatly  shortened,  especially  those 
from  Scougal's  I  Aft  of  God  in  the 
soul  of  Man ;  which  excellent  little 
piece  it  is  hoped,  most  readers  of  this 
either  do  possess,  or  will  procure. — 
Some  long  notes  of  a  controversial  na- 
ture, in  answer  to  books  which  are  lit- 
tle known,  are  here  entirely  left  out,  as 
having  a  tendency  rather  to  check  than 
promote  that  spirit  of  devotion  which  it 
was  the  chief  object  of  the  Meditations 
to  cherish. 

But  that  part  of  the  work  which  is 
most  condensed,  is  what  relates  to  re- 
tired devotion  in  general ;  the  argu- 
ments for  it,  and  the  objections  against 
it ;  some  part  of  which  was  at  the  be- 
ginning, and  the  rest  at  the  end  of  the 
book.     I'he  substance  of  both  is  here 


VI  PREFACE. 

brought  together,  as  seemed  most  nattN 
ral,  to  form  an  Introduction  to  tKe 
whole.  As  there  are  so  many  other 
works  extant  in  which  these  subjects 
are  treated  of,  particularly  the  duty  of 
secret  prayer,  the  editor  has  retained 
little  more  than  a  syllabus  of  this  part 
of  the  original  work,  which  he  flatters 
himself  most  readers  will  judge  quite 
sufficient. 

It  will  be  no  small  advantage  to  this 
edition  that  the  volume  is  so  lar  reduced 
as  to  be  portable  in  the  pocket,  while 
every  thing  important  is  retained. 

Hackney^ 
April  23 J  1812. 


CONTENTS 


Page. 

.     The  Editor's  Preface             -             -  iii 
Tlie  Intuoduction  on  retired  devotion 

in  general             -             -             -  1 

§  I.  Of  tlie  l*lace  of  retirement                -  4 

§  II.  Of  the  work  to  be  done  inretirement  5 

1.  OfPrajer             -             -               -  ibid 

2.  Of  Psalmody             -             -              -  7 

3.  Oil  reading  the  Holy  Scriptures           -  8 

4.  Of  self-examiuation             -             -  11 

5.  Of  Meditation             -             -             -  17 


III.  Of  the  Time  of  Retirement  -  20 

§  IV.  Of  the  obligation  to  worship  God  in 

Retirement  -  -  25 

§  V.  Directions  respecting  the  discharge  of 

the  duty  -  -  -  27 


TiJE  SUBJECTS  OF  THE  MEDITATIONS  IN  FOUll  PART&, 

PART  THE  FIRST. 

Meditations  o'n  several  chapters  of  the  Bible, 

Med, 

I.  On  the  first  chapter  of  Genesis         -  29 

II.  On  the  second  chapter  of  Genesis       -  31 

lU.  U;i  reading  the  First  Tsalni  -  33 


Vlll  CONTEXTS. 

Page 

IV.  On  the  Second  Psalm  -  -  3G 

V.  On  the  Tliiid  Psalm  -  -  ST" 

VI.  Oa  the  first  chapter  of  iMatthew         -        39- 


PART  THE  SECOND. 

On  select  Passages  of  Scripture, 

I.  On  the  Love  of  Christ.     Eev.  i.  5.  43i 

II.  The  same  continued  -  -  oO* 

III.  On  the  crucifixion  of  Christc  Luke 
xxiii.  33.  -  -  -  55 

IV.  On  divine  Grace.     1  Cor.  xv.  10.  62 
V,  The  same  subject  continued.  1  Tim. 

i.  14.  -  -  -  6r 

VI.  Obedience  the  evidence  of  grace. 

.^cts  xxvi.   19.  .  '    .  73 

VII.  The  fruits  of  true  grace.  I  Cor.  xv.  10.    79 
Vlll.  On  the  influences  oltlie  spirit.  Phil.  i.  9.  87 
IX.  Divine  influence  defended  and  im- 
proved.    Luke  x\.  13.         -  -  92 
X.  On  the  special   conduct   of  Provi- 
dence.    Prov.  iii.  5,  6.              -  98 
XI.  On  contentment  with  our  present 

lot.     Phil.  iv.  11.  -  -  103 

XII.  The  Christian's  daily  walk.  Prov. 

xxiii.  ir.  -      '       -  -  108 

XIII.  On  Christian  watchfulness.     Pev. 

xvi.  15.  -  -  ~  114 

XIV.  On  t;>e  excellence  of  holiness.    Tit. 

iii.  8.  -  -  -  \ir 

XV.  On  habitual  repentance,  /^r/.lxii.  15.     12£ 

XVI.  Christ  tiie  Christian's  master.  Mat. 

xxiii.  8.  -  -  -  -  127 

XVII.  On  resolute  virtue.     1   Cor.  xv.  58.     130 
XVIII.  On  Death.     TJeh.\x.9.T.  -  133 

XIX.  The  same  subject  continued  l^T 


CONTENTS.  tic 

Page 
XX.  On  the  immortality    of  tlie  Soul. 

Ecd.  xii.  7.               -               -  142: 

XXI.  T1\e  same  subject  continued  147 
XXII.  On  the  resurrection  of  the  Body. 

Lnfre  xiv.  14.              -              -  151 

XXIII.  The  same  subject  improved        -  357 

XXIV.  The  same  continued               -  161 
XXV.  On  the   final  state   of  happiness. 

2  Cor.  xii.  2—4.            -             -  165 
XXVI.  The  same  subject  continued        -  173 
XXVII.  On  the  evidence  of  future   happi- 
ness             -              .              -  179 
XXVIII.  On  preparation  for  Heaven        -  184 


PART  THE  THIRD. 

Meditations  en  various  religious  topics, 

I.  On  a  devotional  temper         -          -  190 
II.  On  tlie  improvement  of  time           -  193 
III.  On  the  Christian's  ambition           -  198 
JV.  Oti  the  religious  education  of  children  202 
V.  On  glorifying  God         -         .         -  2'')7 
VI.  On  (he  severTil  ages  of  life         -         -  211 
VII.  On  human  friendship           -            -  215 
VIII.  On  a- singular  instance  of  worldly  di- 
ligence         _          .           .          -  217 
IX.  On  candour  towards  the   failings   of 

good  men            -             -             -  219 
X.  On  Fcneion's  subjection  to  church  au- 
thority        -          -           ,           -  2.2>3 


X  CONTENTS. 

PART  THE  FOURTH. 

Meditations  on  various  Seasons  and  Occasions. 

Fage 
I.    Saturday    Evening:     Reverence    in 

God'S  worship         -         -  .  ggj, 

II.  The  same :  Preparaiion  for  the  Sab- 
bath ....  229 
in.  The  same:    Previous   to  the  Lord's 

Supper         -  -  -  -  SSI 

IV.  Lord's  (lay  Evening         -         -         -  233 

V.  The  same :  on  a  sermon  from  John  xii.  26..  236 

VL  Th'?  same  :  on  an  unprofitable  sabbath  237 

VII.  Thursday  Evening         .         -         .  239^ 

YIII.  The  gajne:  on  a  sermon  from  Matt. 

vii.  12.              -             -             -  241: 
IX.  On  new  year's  day             -             -  244 
X.  On  rein rning  home  from  a  journey  247 
X[.  On  the  death  of  several  friends         -  251- 
3^11,  On  l>ejng  in  the  company  of  some  pro- 
fligate infidels         =         »           -  ^55 


Extracts  f^om  Srougars  *  Life  of  God  in  the 

Soul  of  Man'         "         "  "  26'S 


{ 


INTRODUCTION 


ON 


RETIRED  DEVOTION  IN  GENERAL. 


Jt  will  be  granted  by  all  experienced  Christiana, 
that  there  is  nothing  which  tends  more  to  pre- 
serve religion  in  its  lite  and  vigour,  than  a  steady, 
regular  discharge  of  the  duties  of  the  closet.-^ 
"  Apostacy  (says  an  excellent  divine,)  generally 
begins  at  the  closet  door.''  1  have,  therefore,  de- 
termined to  consider  the  subject  of  closet-religion 
distinctly,  that  I  may  aiibrd  devout  readers  the 
best  assistance  1  can  in  so  im])ortant  an  aftair.— 
I  shall  ground  my  discourse  on  that  text, 

Luke  vi.  12.  Jlnd  it  came  to  pass  in  those 
days,  that  he  (viz.  our  blessed  Lord,)  went  into 
a  mountain  to  j^ray^  and  coniinned  all  night  in 
'prayer  to  God, 

On  which  passage,  observe,  Firsts  the  place 
to  which  he  retired  ;  "  a  mountain  :"  and  more 
particularly  an  edifice  erected  there,  called  Pro- 
seuchttf  that  is,   an    oratory,    or    prayer-house ; 

B 


»  INTRODUCTION. 

which,  literally  from  the  Greek,  signifies,  in  the 
ORATORY  of  God.  That  the  Jews  had  FroseuchtB, 
or  houses  of  prayer,  distinct  from  synagogues, 
and  indeed  before  they  had  any  synagogues,  se- 
veral learned  men  have  proved.  Of  this  kind 
they  suppose  the  sanctuary  mentioned,  Jos/<.  xxiv. 
26,  was  one.  They  diftered  from  the  synagogues 
in  their  form,  being  open  at  tlie  top ;  and  in  their 
situation,  being  in  high  and  retired  places,  sur- 
rounded with  trees  ;  as  also  in  their  use,  being  in- 
tended for  prayer  only.  One  of  these  we  find 
expressly  mentioned,  Jets  xvi.  13.  Jlnd  on  the 
sabbath  we  tvent  out  of  the  citif,  by  a  riverside, 
where  iirayer  was  wont  to  be  made  :  literally, 
*•  where  it  was  said  there  was  a  house  of  prayer." 
Into  one  of  these  houses  our  Saviour  now  enter- 
ed.    Let  us  observe  in  the  next  place, 

/Secondly.  The  work  for  wliich  he  retired  thi- 
ther. He  went  up  to  the  oratory  in  this  moun- 
tain "  to  pray."  It  is  not  necessary  to  suppose 
that  it  was  for  prayer  only;  probably  when  he 
retired,  it  was  also  for  reflection  and  meditation. 
He  had  now  entered  on  his  public  ministry  and 
had  sutficient  experience  of  the  malice  of  his 
enemies.  He  had  also  a  full  prospect  of  the 
opposition  lie  must  still  meet  with  from  the 
world.  He  was  sending  forth  his  disciples  to 
preach  his  doctrine,  and  he  foresaw  the  difficul- 
ties they  had  to  struggle  with.  No  question  he 
would,  on  these  occasions,  look  back  on  what 
was  past,  and  forward  to  what  was  to  come  ;  to 
the  remaining  stages  of  his  life,  and  to  the  aw- 
ful concluding  tragedy;  confirming  his  resolu- 
tion, and  refreshing  his  mind,  among  other  con- 
siderations, with  the  joy  that  was  set  belore  him. 
■ — However,   as  this    text    and    other   scriptures, 


speak  only  of  his  retiring  to  pray,  this  might  be         M 


his  principal  business.     He  was  "  a  man  of  sor- 


f 


On  Christie  Retired  Devotion,  3 

rows,"  and  therefore  it  was  necessary  that  he 
should  be  a  man  of  prayer.  The  apostle  tells  us, 
Heb.  V.  7.  that  "  in  the  days  of  his  flesh,"  i.  e. 
throughout  his  state  of  humiliation,  "  he  otfered 
up  prayers  and  supplications  with  strong  crying 
and  tears."  In  his  agony  in  the  garden,  we  are 
told,  "  he  prayed  more  earnestly."  And,  on 
some  occasions,  we  find,  he  spent  a  long  time  in 
secret  devotion. — We  arc  uext  to  observe, 

Tlnrdly,  The  time  he  ■spent  in  it  on  the  pre- 
sent occasion.  '*  He  continued  all  night"  in  the 
Proseucha,  the  oratory  of  God  ;  that  is  undoubt- 
edly in  the  devout  exercises  which  have  been 
mentioned.  Having  been  engaged  in  tiie  business 
of  his  office  through  the  day,  preaching,  working 
tniracies,  answering  the  cavils  of  his  enemies 
against  himself,  his  doctrine  and  his  disciples,  he 
retires  at  night  for  hoi<iiug  convmunion  \\'\i\\  his 
heavenly  father;  and  for  his  gieater  convenience^ 
he  goes  to  one  of  the  Jeuish  houses  of  prayer^ 
which  stood  in  a  solitary  situation  on  a  mountain  ; 
and  there,  so  intense  was  his  devotion,  that  he 
passed  the  whole  ni^r^t  in  religious  exercises,  so- 
lacing hitnself  in  his  heavenly  FathiM^'s  presence. 

From  hence  Ishall  take  occasion  to  press  upon 
the  disciples  of  Jesus  Christ,  the  imitation  of 
their  master's  example,  in  having  (heir  times  of 
retireuipnt  from  the  world,  when  they  are  to  en- 
ter into  their  ora<^ories,  or  closets,  and  there  con- 
verse with  their  God. 

In  treating  on  this  subject,  I  shall  first  say 
something  concerning  the  Christian  oratory,  or 
place,  of  retirement, — then' give  an  account  of  the 
business  we  have  to  transact  there^ — take  notice 
of  the  proper  time  for  retirenipnt.  and  lastly.— 
«hew  the  obligations  we  lie  under  to  follow  the 


INTRODUCTION. 


example  of  our  Lord  and  Master  in  this  part  of 
\v<:  character.  After  this  will  lollow  some  spe- 
cimens of  pious  Meditation  on  a  variety  of  use- 
ful topics. 


§  I.  Of  the  PLACE  of  Retirement. 


Concerning  this  I  observe,  in  the-  first  place, 
we  should  make  choice  of  the  most  secret  place 
W(i  can,  to  avoid  ostentation,  and  ail  suspicion  of 
it.  On  this  jjead  we  have  the  ad\ice  of  our  Sa- 
viour, JIatt.  vi.  6.  "  When  thou  prajest,  enter 
into  thy  closet."  The  word  signifies  an  inward 
retir.ed  apartment.  Having  condemned  the  pride 
a!id  vanity  of  the  Scribes  and  Pharisees  in  their 
prayeis,  "  who  loved  to  be  seen  of  men"  in  the 
performance  of  their  religious  duties,  he  cauti- 
ons  his  disciples  against  imitating  them,  and  ad- 
vises them  to  be  as  private  as  possible  in  their 
devotions;  to  "  shut  the  door"  of  their  apart- 
ment, and  there  '*  pray  to  their  Father  who  seeth 
in  secret,"  seeking  his  approbation  alone.  Sucfi 
privjcy  will  be  of  use  to  prevent  interruption, 
and  it  will  be  more  convenient  for  the  manage- 
ment of  our  work.  The  use  of  the  voice  may  be 
of  all  vantage,  in  which  we  may  take  the  greater 
liberty,  when  most  withdrawn  from  the  hearing 
of  others,  as  well  as  in  regard  to  our  bodily  pos- 
ture. 

Some  have  thought  it  subservient  to  the  end 
of  retirenient,  to  have  the  place  of  devotion  solely 
appropriated  thereto,  as  this  would  be  a  likely 
means  ot  putting  the  thoughts  of  all  worldly 
things  out  of  the  mind.  liut  as  it  cannot  be  ex- 
pected  that  the  generality   of  Chfistiaus  should 


( 


Of  Secret  Prayer,  ^ 

have  such  accommodations  in  their  houses,  so  it  is 
not  of  such  importance  as  to  deserve  any  great 
solicitude.  The  same  place  may  serve  for  sacred 
and  common  work  at  different  times,  provided 
we  attend  to  bolli  with  a  suitable  temper  of  mind, 
and  exercise  a  due  degree  of  watchfulness,  ijf 
Ihe  heart  be  in  frame,  the  Christian  may  be  de- 
vout in  any  place  that  is  tolerably  convenient. 
However,  as  the  work  1  am  recommending  is  of 
the  greatest  importance  of  any  in  the  world,  we 
should  endeavour  to  be  provided  for  it  in  the  best 
manner  our  circufnstances  will  allow.  A  conve- 
nient apartment  is  very  desirable;  and  it  is  of 
great  iajportance  to  have  it  furnished  with  such 
books  as  n>ay  be  helpful  to  us  for  all  the  purposes 
of  devotion.  A  Bible,  a  commentary,  a  psalm 
book,  and  other  religious  tracts  well  chosen,  are 
the  chief  ornaments  of  a  Christian's  closet,  and 
of  the  greatest  use  to  Kim  in  his  work  there.  Such 
as  cannot  attain  the  best  accommodations,  must 
not  for  that  reason  neglect  private  devotion,  but 
perform  it  as  well  as  they  can  under  all  their  dis- 
advantages. Those  members  of  families  who 
have  no  choice  of  apartments,  should  endeavoui 
to  accommodate  one  another ;  and  sometimes  they 
may  use  Isaac's  oratory,  which  was  the  open  field. 

§  II.  Of  the  Work  to  he  done,  in  Retirement. 

1 .  Pr  A  VER. — Our  Lord  went  into  the  oratory  on 
tlie  mountain  *' to  pray;"  to  converse  with  his 
-^God  and  Father.  And  this  is  to  be  our  stated 
employment  in  our  closets.  Secret  prayer  is  ge- 
nerally considered  as  a  duty  of  such  import- 
ance, that  some  serious  persons  seem  to  n^ake  it 
the  whole  of  closet  devotion,  whereas  this  is  only 
one  branch  of  it.  It  is,  however,  aHov\ed  that 
^raj^r,  pioperly  so  called,  is  a  princii/al  exercise 
B  2 


/ 


O  INTRODUCTION. 

of  devotion,  and  therefore  it  shall  be  here  first 
considered,  though  with  brevity,  as  it  is  largely- 
insisted  upon  in  many  books  of  devotion,  t^ 
which  I  refer  the  reader  for  what  relates  to  tha 
properties  and  several  qualifications  of  prayer: 
Oniy  observing  in  general,  that  acceptable  prayei* 
must  be  ottered  in  sincerity;  in  faith;  in  the 
name  of  Christ ;  with  fervour  and  importunity.— 
These  are  essential  and  unchangeable;  the  same 
in  secret  as  in  public.  But  the  matter  of  se- 
cret prayer  is  viirious,  according  to  the  variabla 
circumstances  of  Christians;  for 

In  secret  prayer,  we  should  have  a.  special  re- 
spect to  our  present  case  and  situation  :  as  for 
instance,  the  supply  of  a  present  necessity;  the 
paidon  of  a  late  transgression;  direction  in  any 
affair  of  importance  now  depending;  deliverance 
from  an  imminent  danger?  or  threatening  tempta.- 
tion ;  assistance  ami  success  in  any  duty  of  pe- 
culiar importance  and  difficulty;  support  under 
any  heavy  trial,  &c.  And  if  we  have  lately  re- 
ceived any  signal  aiercy,  we  simuld,  in  our  pri- 
vate devotions,  be  particular  in  expressing  a 
grateful  sense  of  our  obligati(ms  for  it.  In  short, 
our  prayers  should  be  tormed  according  to  our 
hearts,  as  our  hearts  should  be  formed  according, 
to  our  present  circumstances. 

From  hence  it  is  evident,  that  a  greater  liber- 
ty may  be  tnken  in  closet  prayer,  than  is  allow- 
able in  public,  with  respect  to  matter,  method, 
and  expression.  And  on  this  account  as  well  as 
others,  I  cannot  but  think  what  is  called  extem- 
porary prayer  is  better  suited  to  private  devotion, 
than  the  use  of  forms  ;  though  I  doubt  not  but 
serious  persons,  who  have  been  long  accustomed 
to  them,  may  exercise  great  devotion-,  and  find' 
ciucii  coiufort  and  beaeSt  ia  the  ordiaary  use  of 


OfPsahnodt^  T 

them.  Even  they,  liowever,  if  they  endeavour  it, 
might  perhaps  Hunnouut  tlie  necessity  of  a  stateii 
form,  which  cannot  answer  every  emergency,  nor 
take  in  all  the  variety  of  a  Christian's  case. 

But  notwithstanding  the  special  regard  that 
ought  to  be  had  to  our  present  circumstances,  we 
ought  not,  in  our  private  prayers,  to  neglect  those 
subjects  of  devotion  which  are  comuion  to  all 
Christians  at  all  times.  In  order  to  pay  a  proper 
attention  to  these,  it  is  of  injpor/ance  to  under- 
stand the  matter  and  method  of  prayer  in  the 
whole  compass  of  it,  including  invocativm,  thanks- 
giving, confession,  petition,  interce3«ii;n,  selt"-de- 
dication,  and  the  conclusion  ;  the  order  of  which 
may  at  different  times  be  varied,  and  one  part  of 
prayer  may  at  one  time  be  dwelt  upon  longer 
than  at  another,  as  there  may  be  occasion.  But 
some  regular  method  is  ordinarily  advantageous 
in  private,  though  not  so  necessary  as  in  public 
worship. 

II.  Psalmody  is  by  no  means  unsuitable  to 
accompany  our  secret  prayers.  We  are  exhort- 
ed to  *•  speak  to  ourselves,"  as  well  as  to  "  admo- 
nish one  another,  in  psalms,  hymns,  and  spiritual 
3ong3."  Singing,  tiiough  with  a  low,  suppressed 
voice,  might  be  of  great  use  to  stir  up  our  devout 
affections,  and  particularly  to  compose  and  cheer 
our  spirits  when  we  labour  under  any  dejection  ; 
to  bring  our  minds  into  a  proper  frame  for  the 
other  parts  of  our  work  in  our  retirement ;  or,  if 
we  close  with  it,  to  leave  a  happy  relish  upon  our 
spirits,  of  what  we  have  been  engaged  in.  But 
besides  these  immediate  acts  of  worship,  there  are- 
other  religious  exercises  to  be  performed  in  our 
retirement,  which  are  of  indispensable  importance. 
The  aext  which.  I  shall  mention  is, 


/ 


iirrRaDUGTioK. 


in.  Reading  the  Holy  Scriptures.— It  is 
6uppased  lliat  the  Jewish  Proseaclim  were  appro- 
priated to  prayer,  and  that  the  law  was  not  read 
in  them,  as  it  was  in  the  synagogues.  Be  this  as 
it  may,  it  is  certain  that  in  the  Christian  oratories 
we  are  to  converse  with  God  in  his  word,  as  well 
as  in  prayer.  This  is  what  I  would  earnestly  re- 
co^niuend.  God  *♦  has  written  to  you  the  great 
things  of  his  law :"  do  not  account  them  as 
"  strange  things;"  do  not  neglect  them  as  foreign 
things,  in  which  you  have  no  concern  ;  but  let 
it  be  a  part  of  your  daily  closet  religion  to  pe- 
ruse your  Bible;  to  meditate  on  the  law  of 
the  Lord,  and  i\\(b  great  things  contained  there- 
in. As  this  is  a  (natter  of  the  utmost  conse- 
quence, in  which  many  Christians  are  defective, 
I  shall  endeavour  to  assist  you  in  it,  by  lay- 
ing before  you  some  brief  directiotis. 

1.  Make  choice  of  proper  parts  of  scripture.— - 
I  cannot  admit  that  reading  all  the  books  of 
scripture,  in  the  order  in  which  they  lie,  is  the 
most  profitable  method.  All  scripture  indeed  is 
useful  for  the  purposes  for  which  it  was  written, 
but  all  is  not  alike  useful,  or  equally  fitted  for  the 
service  of  the  closet.  Tiierefore,  I  say,  Tiiake  a 
prudent  choice.  Select  those  parts  of  the  Bibl-e 
that  you  can  best  understand  and  best  improve, 
as  the  subject  of  your  more  constant  reading  — 
There  is  a  tvvo-fold  way  of  reading  tiie  scripture; 
the  one  is  in  a  wav  of  rational  study  and  ijiquiry  ; 
the  other  in  a  w^y  of  devotion.  The  former  I  re- 
commend as  a  help  to  tiie  latter. 

2.  Fix  the  method  of  reading;  and  take  care 
to  have  your  work  prepared  before  hand,  that 
you  may  not  be  at  a  loss  what  portion  of  scripture 
to  read,  nor  satisfy  yourself  to  read  any  •^^'It^fc, 
just  as  the  Bible  may  open.    It  might  be  useful  to 


Oil  Beading  the  Scriptures,  9 

cast  the  books  which  you  intend  to  peruse  into  a 
sort  of  kalendar.  I  would  gonerallv  have  a  se- 
lect psalm  joinei!  with  every  part  of  scripture, 
with  a  view  to  assist  your  devotion. 

3.  Entleavour  to  comprehen*],  as  well  as  you 
can,  the  meaning  of  what  you  read.  There  is  no 
mot'c  devotion  in  perusing  an  Englisli  translation 
of  the  Bible  than  a  Latin  one,  if  yon  understand 
neither.  It  was  a  very  proper  question  of  Philip 
to  the  eunuch  :  "  Understandest  thou  what  thou 
rcadost  ?''  We  should  often  put  this  question  ta 
ourselves.  In  order  to  read  the  word  of  God 
with  understanding,  it  would  be  of  advantage  to 
consult  some  good  commentary  upon  it;  one  that 
is  short,  and  that  gives  the  sense  and  connection 
in  a  few  words,  is  best  fitted  for  your  assistance 
in  your  daily  devotional  reading. 

4.  BK-pound  tha<-  part  of  ecriptur©  which  liea 
before  you  to  yourselves;  preach  upon  it  to  your 
own  hearts,  and  improve  it  so  as  may  best  an- 
swer the  purposes  of  devotion.  That  £  may  ful- 
ly explain  my  meaning,  I  shall  give  you  some  spe« 
cimens  of  that  method  of  commenting  upon  scrip- 
ture, and  making  ap^^Iicaticn  of  it,  which  I  ia« 
tend. 

5.  lEndeavour  to  get  the  heart  impressed  with 
the  important  things  contiiined  in  the  scriptures, 
and  formed  accoriliog  to  the  main  tenor  and  pur- 
port of  tl>e  Vv'hole.  The  word  of  God  should 
dwell  in  us ;  the  dortrines,  the  laws,  and  the 
spirit  of  the  Bible,  should  be  transcribed  into 
our  souls,  so  that  it  may  become  a  law  with- 
in ;  inwrought,  as  it  were,  into  the  frame  and 
constitution  of  the  mind.  Thus  it  was  with 
the  believing  Uiman'"',  as  the  apostle  speaks, 
Cha^»  vi,  if.   *' Ye  have  obeyed  iVoia  the  heart 


tCT'  INTRODUCTION' 

that  form  of  doctrine  which  was  delivered  unta- 
you,"  or  rather,  into  ivhich  ye  were  delivered. 
The  word  rendered  form,  properly  signifies  a 
type  or  mouldy  and  the  allusion  is  to  the  im- 
pression of  a  stamp  or  seal  upon  wax,  or  to  tltc 
pouring  of  liquid  metals  into  a  mould,  of  whirh  th^y 
receive  the  same  shape  and  image.  So  Ghiis- 
tians,  by  a  due  application  of  the  truths  cwitain:- 
ed  in  the  divine  word,  receive  the  lively  im- 
press of  them  upon  their  souls,  and  are  "  changed 
into  the  very  same  image;"  which  is  the  image 
of  God  himself,  as  engraved  in  the  saered  oracles, 
and  particularly  as  exhibited  In  the  person  and 
character  of  Jesus  Christ. 

In  order  to  this,  read  the  Scriptures  with  pure 
intentions  ;  with  miiids  free  from  prejudice, 
sincerely  desirous  to  know  the  truth.  Read  with 
suitable  ai^ections  :  with  deep  humility  and  teacb- 
ab'eness  of  mind  :  with  profound  reverence,  con- 
sidering God  as  speakitsg  to  you.  When  jou. 
peruse  his  awful  threatenings,  let  your  soui^ 
*<  tremble  at  his  word."  When  you  are  conver- 
sant vvith  the  glad  tidings  and  promises  of  the 
gospel,  exercise  love,  gratitude,  and  joy.  Make 
present  use  of  the  portions  of  Scripture  which 
yoa  read.  Do  not  merely  entertain  your  nnnds 
l/vith  speculations  on  the  truths  they  contain, 
but  make  immediate  application  of  them.  They 
y*'\\\  supply  you  with  matter  for  meditation  and 
prayer,  as  well  as  prepare  your  minds  for  these 
exercises.  Treasure  thein  up  also  in  your  me- 
mories, to  repel  temptation,  as  Chiist  did,  and  to 
give  law  to  your  thoughts,  words  and  actions.  Th 
short,  practice  should  be  the  great  er'd  of  all  our 
reading.  "  The  Scripture,"  says  Erasmus,  *'  wiU 
**  be  read  with  the  greatest  profit,  if,  when  a  man 
"  takes  it  into  his  hand,  it  be  vvith  this  des^ign, 
**  that  he  may  become  a  better  man,  and  correct 


Of  Self-Eccamimtion,  11 

"  his  own  life,  and  all  his  desires,  by  the  rules 
«  of  it." 

Once  more;  in  all  depend  on  God,  and  im- 
plore his  vSpirit  for  assistance  in  this  work,  that 
you  may  understand,  apply,  and  improve,  what 
you  read,  as  you  have  now  been  directed.  How 
successful  a  student  was  David  in  the  Holy  Scrip- 
tures; and  yet  you  find  him  often  imploring  fur- 
ther light  and  instruction.  "  Open  thou  mine 
"  eyes,  that  I  may  behold  wonderous  things  out 
"  of  thy  law,"  &c.  Let  us  imitate  this  great  and 
good  man,  praying  for  the  Spirit  of  God  to  impart 
his  light  and  influence  in  reading  his  word.  We 
are  not  indeed  to  expect  a  new  light,  that  is,  a 
new  revelation,  distinct  from,  or  supplementary 
to, the  scripture;  nor  are  we  to  lay  aside  our  rea- 
son and  understanding,  relying  upon  an  imme- 
diate afflatus,  or  inspiration,  in  reading  and  in- 
terpreting the  written  word  :  that  would  be  down- 
right enthusiasm.  Yet  we  may  rationally  expect 
the  Spirit's  help  in  reading  the  Bible,  if  we  hum- 
bly seek  it,  in  order  to  a  right  knowledge  and 
suitable  improvement  of  it.  Nor  will  you  ever 
know  the  truths  of  Christ,  so  as  to  feel  the  power, 
and  taste  the  sweetness  of  them,  unless  the  Holy 
Spirit  opens  your  eyes  atid  hearts.  Nor  can  this 
reasonably  be  expected  without  frequent  fervent 
prayer  for  his  sacred  influence. 

Another  employment  in  the  Christian  orato- 
ry is, 

IV.  Self-Examination  : — which  is  the  trial  of 
ourselves;  our  spiritual  state,  (lur  lives  and  ac- 
tions :  bringing  them  to  the  test,  or  standard, 
which  is  the  word  of  God.  This  contains  the 
essential  distinguishing  marks  of  a  Christian,  by 
which  he  may  be  known.     With  these,  therefore,^ 


12 


INTRODUCTION. 


we  are  to  compare  ourselves,  in  order  to  judge 
what  we  iTre.  He  is  a  true  Christian  who  pos- 
sesses the  temper,  and  maintains  the  walk  here 
required.  He  that  wants  these  is  "  reprobate,'* 
that  is,  disapproved. 

The  knowledge  of  our  state  in  general,  whe- 
ther we  be  sincere  Christians  or  not,  is  what  may 
be  attained^  which  is  necessarily  implied  in  the 
scripture    exhortation    to   self-examination.      See 

1  Cor.  xiii.  5.  "  Examine  j^ourselves  whether  ye 
"  be  in  the  faith  ;  prove  your  ownselves.  Know 
<«  ye  not  your  ownselves,  how  that  Jesus  Christ 
*•  is  in  you   except  ye  be   reprobates?*'     Again, 

2  Pet.  i.  10.  "  Give  all  diligence  to  make  jcJur 
"  calling  and  election  sure.''  Such  knowledge  is 
what  many  have  attained.  "  VVe  know,"  saith 
the  apostle,  1  John,  iii.  14.  "  that  we  have  passed 
♦•  from  death  unto  life."  Nor  do  I  apprehend  the 
assurance  of  our  spiritual  state  is  so  extraordi- 
nary as  son^e  would  imagine.  And  it  is  of  such 
high  importance,  that  it  is  wonderful  any  thought- 
ful Christian  can  be  easy  one  week  or  day  with- 
out it.  1  cannot  but  earnestly  recommend  it  to 
ever_y  reader  diligently  to  seek  after  it.  For  this 
purpose  examine  and  try  yourselves  over  and  over 
again,  and  cease  'jot  til!  3'ou  come  to  some  clear- 
ness with  reference  to  your  everlasting  state. 

Do  you  ask  how  this  may  be  known. >^  I  an- 
swer, by  the  evidence  from  scripture  and  our  own 
hearts  compared  together.  The  one  describes 
the  Christian,  the  other  reports  whether  we  an- 
swer that  description  or  not.  The  scripture  pro- 
nounces him  to  be  a  Christian,  and  in  a  state  of 
salvation,  who  re})ents  of  sin,  who  believes  in 
Jesus  Cluist,  Mho  loves  God  with  all  his  heart, 
who  '•  through  the  Spirit,  mortifies  the  dced>^  of 
"  the   body  5    who  by    a  patient  continuance  in 


Of  Self 'Examination,  IS 

*■<  well  doing  seeks  after  glory,  honor  and  im- 
"  mortality  j  who  loves  the  bretiiren,  who  take« 
"  up  his  cross  and  follows  Christ,"  &c.  Our 
concern  therefore,  is  to  examine  whether  this  be 
our  character  or  not.  If  my  conscience  tells  me 
that  I  answer  to'  this  description,  I  may  sateljr 
draw  the  conclusion,  that  1  am  a  true  Christian  and 
shall  be  saved. 

It  must,  however,  be  observed,  that  a  solid, 
satisfactory  evidence  of  our  spiritual  state  is  or- 
dinarily the  fruit  of  much  experience,  and  of 
considerable  progress  in  religion,  in  order  to 
the  attainment  of  it,  therefore,  it  is  of  indis- 
pensable importance,  that  we  not  only  often 
repeat  the  examination  of  our  hearts  and  lives, 
but  that  we  labour  after  higher  attainments  in 
all  the  branches  of  practical  godliness.  The 
brighter  our  Christian  graces  shine,  and  the  more 
abundant  the  fruits  of  holiness  are  in  our  lives, 
the  m  ore  easily  will  they  be  discerned.  J^or 
must  we  neglect  to  implore  the  illumination  of 
the  blessed  Spirit  of  God,  who  is  said  to  '^  witness 
"  with  our  spirit,  that  we  are  the  sons  of  God." 
There  may  possibly  be  what  is  called  the  ex- 
traordinary witness  of  the  Spirit,  being  an  im- 
mediate communication  of  light  and  joy  to  the 
soul ;  but  this  is  what  none  have  any  warrant  to 
expect.  The  ordinary  method  of  his  operation 
is,  witnessing  with  the  spirits  of  God's  people, 
i.  e.  concurring  with  the  testimony  of  their  own 
consciences  respecting  their  religious  character, 
in  consequence  of  diligent  examination  of  them- 
selves by  his  written  word.. 

Let  us  then  take  proper  time  and  p&ins  to  set- 
tle  this  great   point,  and   not  rest  satisfied  till  it 
be  decided,  on  what  foundation  we  stand  as  to 
our  hope   for    another   world.    Let  us  io  good- 
c 


14  INTRODUCTION. 

earnest  search  and  ivy  ourselves,  and  beg  that 
God  would  "search  and  try  usj"  that  is,  help 
us  in  the  trial  of  ourselves,  and  "  if  there  be  any 
"  wicked  way  in  us,  that  he  would  lead  us  into 
*'  the  way  everlasting." 

To  prevent  unnecessary  discouragement  to 
any,  it  may  be  proper  to  subjoin  one  caution  5 
viz.  not  to  look  too  hig!i,  nor  expect  more  in 
ourselves  than  the  word  of  God  makes  to  be  es- 
sential to  the  Christan  character.  Let  not  any 
conclude  that  they  are  not  real  Christians,  be- 
cause they  are  not  among  the  most  eminent 
Christians.  The  present  inquiry  is,  not  con- 
cerning the  degrees  of  grace,  but  the  truth  of 
it ;  which  may  consist  with  many  imperfections 
though  not  wilh  any  allowed  sin.  The  grand  ques- 
tion is,  whethtryou  are  "  upright  before  God,  and 
"  have  truth  in  the  inward  parts  ;"  or  in  other 
words,  whether  it  is  your  sincere  desire  and  con- 
stant aim  in  all  things  to  please  God  and  be  ac- 
cepted of  him. 

But  besides  this  examination  of  our  general 
state,  and  prevailing  character,  there  is  a  review 
of  ourselves  and  our  actions  which  should  be  our 
daily  business.  We  are  exhorted,  Psalm  iv.  4, 
to  "  commune  with  our  own  hearts  upon  our 
bed,  (or  in  our  chamber,)  and  be  still."  In  our 
place  of  retirement,  we  are  to  converse  with 
ourselves,  with  our  own  hearts;  and,  among 
other  things,  about  what  has  passed  in  the  day. 
A  practice  which  has  been  recommended  by 
heathen  moralists,  particularly  by  Pythai^oras,  in 
^vhat  are  called  his  ''  golden  verses."  He  advises 
Ills  scholars  every  night  to  review  the  actions  of 
the  day,  and  ask  themselves  such  questions  as 
these:  "  What  have  I  done?  What  duty  have 
<^  I  omitted  ?  Wherein    have    I   transgressed  ?'* 


Of  Self -Examination,  15 

&c.  Seneca  says,  "  that  the  way  to  govern  the 
senses- and  passions  is  to  call  the  mind  daily  to 
account,"  and  tells  us,  Sea:tius  did  this,  at  the 
close  of  the  day,  addressing  himself  to  his  con- 
science in  the  following  manner:  "What  evil 
<*  of  thine  hust  thou  healed  to  day  f  What 
"  vice  hast  thou  withstood  ?  In  what  respect  art 
"  thou  better  ?" — »*  Anger,"  says  he,  '•  will  cease 
and  become  more  mild  when  it  expects  daily  to  be 
brought  before  the  judge.  Nothing  more  ad- 
vantageous tiian  this  constant  custom  of  search^- 
ing  through  the  day.  How  composedly  shall  we 
sleep  after  such  a  trial,  6tc."  lie  adds,  '•  1  dai- 
ly take  this  course,  plead  my  cause  and  sit  in 
judgment  on  ujyself,  and  at  niglit,  when  all  is  hush- 
ed and  still,  I  look  over  my  words  and  actions, 
and  hide  nothing  from  myself."  "  In  such  a 
controversy  thou  wast  too  keen  ;  such  an  one 
thou  rebukedst  too  freely  ;  be  upon  thy  guard  for 
the  future." — What  noble  examples  are  these ! 
How  inexcusable  shall  we  Christians  be  if  we  be 
found  less  circumspect   than   these  Pagans  ! 

The  advantages  of  such  a  coui^e  are  not  few 
or  small.  Particularly  ;  we  may  hereby  attain  a 
clear  knowledge  of  ourselves.  He  that  is  daily 
beholding  his  face  in  this  glass,  cannot  easily 
mistake  or  forget  wjiat  manner  of  man  he  is.— 
Hereby  we  shall  be  directed  in  (he  special  du- 
ty that  lies  before  us.  Examination  is  in  order 
to  correction  and  an»en(lnvent.  If  we  rest  m 
this  exercise  without  looking  atiy  furtlier,  we 
abuse  it  and  ourselves. —  It  will  many  ways  as- 
sist present  devotion  as  it  v/ill  suggest  mat- 
ter for  confession,  petition,  or  thanksgiving.— 
It  will  be  an  excellent  preservative  against  sin,  and 
contribute  not  a  little  to  promote  circumspection 
and  accuracy  of  life.  It  is  scarcely  possible  to 
pursue  the  method  I  am  recommendiog,  and  to 


16  INTRODUCTION. 

live  in  a  loose  incautious  manner.  I  will  on- 
ly add, — as  such  a  course  tends  to  make  life 
more  innocent  and  fruitful,  so  it  will  render 
death  more  safe  and  comfortable.  Did  we  ac- 
custom ourselves  thus  to  settle  accounts  everjr 
day,   we  should  have  the  less  to  do  at   last. 

I  shall  subjoin  a  few  brief  Directions  for  the 
better  conducting  the  work  of  self-examina- 
tion.—  1.  Acquaint  yourselves  v/ell  with  the 
rule  by  which  jou  are  to  examine^  which  is  the 
word  of  God  ;  and  consider  nothing  as  sin  or  du- 
ty but  what  it  makes  such. — .2.  Be  full  and  par- 
ticular in  your  self-inquiries.  Exanune  how  every 
part  of  (he  day  was  spent — how  you  conducted 
yourself  in  every  situation — in  what  manner  jou 
engaged  in  your  business— how  you  performed 
your  religious  duties — how  you  behaved  in  com- 
pany— how  you  governed  your  passions — vvhi^t 
opportunities  you  embraced  or  neglected  for  do- 
ing good,  &c.  And  do  not  neglect  a  transient 
review,  when  you  have  not  time  for  more. —  3.  Do 
not  examine  merely  to  censure,  but  to  approve  asi 
there  may  be  occasion.  We  should  not  place  re- 
ligion in  complaining  :  we  ought  to  be  thankful  for 
the  g)od  we  do  or  get  any  day,  and  may  take  the 
comfort  of  it. — 4.  it  may  be  proper  sometimes 
to  take  down  in  writing  the  more  remarkable 
transactions  and  occurrences  of  the  day,  whether 
agreeable  or  otherwise,  the  review  of  which  may 
be  higiily  beneficial. -^5.  Besides  the  stated  re- 
views of  every  day,  there  are  times  that  call  for 
more  special  exan^inations ;  such  as  the  Lord's 
day,  a  sacramental  sabbath,  or  the  day  preceding 
it ;  a  fast  day,  new-year's  day,  or  a  birth-day  j 
when  you  may  revise  former  accounts  of  your- 
self, and  compare  your  state  at  dilfeient  periods, 
ia  order  to  judge  what  progress  you  hAv^  m^db^ 


On  Meditation*  If 

in  religion,  or  what  declensions  you  have  suf- 
fered.— G.  Endeavuur  to  keep  conscience  tender 
and  faithful,  that  it  may  duly  discharge  its  of- 
fice in  accusing  or  excusing.  In  order  to  which 
never  stifle  its  convictions,  nor  act  contrary  to 
its  dictates. — 7.  Apply  to  God  for  his  direction 
and  assistance  in  this  duty,  that  you  may  not 
deceive  yourselves,  but  judge  righteous  judg- 
ment. And  let  your  addresses  to  him  in  prayer 
be  regulated  by  what  you  find  to  be  the  result 
of  your  impartial  examination  of  yourselves. — Fi- 
nally, do  all  in  the  name  of  the  Lord  Jesus,  and 
upon  every  censure  of  yourselves,  remember, 
*'  If  any  man  sin,  we  have  an  advocate  with  the 
father,  Jesus  Christ   the  righteous. '*^ 

I  now  proceed  to  another  duty  of  retirement; 
namely : 

V.  Meditation. — By  this  is  meant,  not  a 
transient  reflection,  of  a  serious  nature,  but  a 
fi'xed  contemplation  upon  some  religious  topic, 
which  is  purposely  chosen  to  occupy  the  mind, 
with  a  view  either  to  gain  a  more  thorough  ac* 
quaintance  with  it,  or  to  have  the  heart  more 
deeply  impressed  by  it,  and  to  apply  it  for  the 
purpose  of  spiritual  edification. 

Concerning    this    religious    exercise  I  would 
make  a  few   observations. 

1.  That  it  is  not  a  matter  of  indifference,  or 
a  kind  of  free-will  offering,  which  may  be  per- 
formed or  not;  but  that,  so  far  as  persons  have 
capacity  for  it,  they  should  regard  it  as  an  impor- 
tant duty.  As  s'lch  it  is  recommended  in  scrip- 
ture. Consideration  is  frequently  enjoined,  and 
the  neglect  of  it  severely  reproved.  Meditiitio?i 
on-  the  sacred  writings  was  expressly  comuiand" 
c2 


18  INTRODUCTION. 

ed  to  tiie  Jews,  as  well  as  a  diligent  reading  of 
them.  Thus  Jos,  i.  8.  '•  The  book  of  the  law 
♦'  shall  not  depart  out  of  thy  mouth,  but  thott 
"  shalt  meditata  therein  day  and  night."  Self- 
converse,  which  is  one  branch  of  me  Citation,  is 
prescribed,  Fsalm  iv»  4.  <'  Commune  with 
"  jour  own  heart  upon  your  bed,  (or  in  your 
"  bed-chamber)  and  be  still."  This  sacred  ex- 
ercise is  also  recommended  by  the  examples  of 
good  men.  We  read  concerning  Isaac,  that- 
"  he  went  out  into  the  field,  at  even-tide,  to- 
"  meditate."  And  David  tells  us  that  he  ha- 
bituated himself  to  the  contemplation  of  the 
nature,  the  works,  and  the  word  of  God.  "  I  re- 
**  member  thee  on  my  bed,  and  meditate  on  thee^ 
♦*  in  the  night  watches.  O  how  love  I  thy  law  ! 
"  it  is  my  meditation  all  the  day."  And  he  men- 
tions it  as  the  character  of  a  good  man  that ''he- 
<'  reads  the  word  by  day,  and  meditates  thereon* 
**  by  night." 

2.  Though  it  may  be  allowable  to  reflect 
upon  a  variety  of  subjects  successively,  yet  it  is- 
advisable  ordinarily  to  fix  upon  one,  and  keep  to 
that;  explaining  and  applying  it  as  you  are  able. 
In  order  to  which  it  will  be  of  use  to  choose  it  be- 
fore hand,  that  you  may  not  be  at  a  lof^s;  and 
it  may  be  conveivient  to  note  down  a  number  of 
subjects,  as  they  may  occur,  of  which  there  is 
an  endless  variety,  sufficient  to  employ  the 
Christian  through  the  whole  of  his  life  Of 
the>c  it  is  proposed  hereafter  to  give  nn  anjjde 
specimen.  But  besides  those  that  are  previously, 
noled  down,  occasional  subjects  of  meditation, 
will  fref{uently  occur,  in  your  families,  in  yotjr 
company,  in  your  walkft,  as  well  as  in  the 
course  of  your  reading,  which  it  will  be  wise  and 
useful  i^)  <ake  the  earliest  opportunity  of  im* 
proviun;   by    pious   reilectiyoS|,  which    you.  tm>r 


'dli  Meditation.  1^ 

3onetimes  do  with  advantage,  while  your  hands, 
are  employed  in  your  business,  or  while  you  are 
going  IVom  place  to  place.  Such  general  and 
loose  rellectiona  on  the  occuF/rences  which  you 
casually  meet  with,  may  be  of  great  use,  parti- 
cularly to  keep  worse  thoughts  out  of  the  mind. 
But  I  would  recommend, 

5.  That  you  set  apart  some  particular  seasons^ 
for    the    expreiis    purpose    of    pious    meditation; 
and  that  having  fixed  upon  some  interesting  sub-p 
ject,   you  pursue  it  at  lengtii  in   the  njost  orderly, 
method  you    can  ;  which    will  be   found   of  great 
use  to  prevent  confusion,    to  give   you  just  and^ 
comprehensive    views  of  the    subject,   as  also  to 
enable   you  to  make  the  best  practical  improve- 
ment  of  it»       Sometimes   it    may   be    advisable 
to  read  an  essay  on  the  subject  upon   which  you 
purpose    to    employ    your    own    thoughts,    as   a 
guide  to   them.      And  if,   after    you    have   beea 
reading  the    Scriptures    or  any  other  pious  book, 
you  accustom  yourselves  to  meditate  on  the  sub- 
ject, it  will    contribute  greatly    to  injprove  your 
knowledge  of  that   subject,  as  well  as  to  fix  the^ 
ideas   in    your    memory,   and    thus    cause    your 
reading   to   turn    to   the  best    account.     A    few^ 
good    books  carefully   read,   and  thus    meditated 
upon,  will    contribute    more  to  your   increase   of 
knowledge,  and   religious  improvement,    than  the 
bare    reading  of    ten  times    the    number    of  vo- 
lumes in   the  ordinary   way,  v;ithout  such  subse- 
quent reflections. 

4.  I  reckon  it  beet,  frequently  at  least,  to 
write  the  meditation,  especially  when  it  is  oiv 
some  specific  and  peculiar  subject.  Though  reflec- 
tions may  be 'Occasionally  made  without  tiie  la- 
bour of  writing,  or  any  special  care  in  ranging 
the  thoughts,  the  kind   of  meditation  i  am  nov/ 


20  rNTRODUCTIOK. 

recommending  will  require  a  little  more  pains  ;--i 
but  we  need  not  be  very  solicitous  about  me- 
thod or  style.  What  are  the  psalms,  but  a  col- 
lection of  divine  meditatfons  upon  various  oc- 
casions answerable  to  the  circumstances  that 
David  and  others  were  in  ?  We  should  look 
upon  their  practice  as  an  example  to  us,  and 
set  it  before  us  for  our  imitation  and  encourage- 
ment.* 

§  III.   Of'  the  TIME  of  Retirement. 

I  do  not  apprehend  that  there  are  any  hours 
appointed  by  God  for  devotion,  or  which  may 
be  called  canonical  hours,  wherein  our  worship 
will  be  more  acceptable  than  at  another  timej 
The  Jews,  indeed,  had  their  hours  of  prayer: 
viz.  one  was  the  third  hcur,  or  nine  o'clock: — 
another  the  sixck^  or  twelve  o'clock ;  and  ano- 
ther the  ninth  hour  i.  e.  three  o'clock  in  the  af- 
ternoon, the  time  of  the  evening  sacrifice.  See 
these  referred  to  as  observed  by  Peter  and  John, 
David  and  Daniel.  Jlcts  x;  9.  iii.  1.  Psal.  Iv.  17. 
JJaii.  vi.  10.  The  like  practice  was  afterwards 
taken  up  by  Christians,  from  a  humour  that  ear- 
ly prevailed  of  modelling  their  v/orship  accord- 
ino;  to  the  manner  of  the  Jewish  church.  We 
have  frequent  mention,  amoT)g-  the  primitive 
writers,  of  ''  the  hours  of  prayer,"  v\hich,  at 
iength.  were  multiplied  to  sis  or  seven  Tliese 
canonical  h.ours  are  not  only  held  sacred  by  the 
RoMianists.  but  have  been  had  in  veneration  by 
sotne  Protestants,  who  have  written  books  of 
devotion    accommodaited   to    them. — 1'  need    not 

♦  The  practice  of  occasionally  wHfiyig  meditations^ 
hTis  this  recomniendation,  fhat  they  may  be  reviewed 
with  some  advantage  at  a  future  periods . 


Of  the  time  of  Relirement.  21 

stand  to  argue  with  impartial  men,  that  all 
this  is  an  aibitrary  service,  and  can  plead  no 
higher  authority  than  what  is  called  ecclesi- 
astical. It  is  certain  that,  under  the  gospel, 
God  has  not  appointed  any  particular  hours 
of  the  day  as  sacred  to  devotion,  and  men  have 
no  authority  to  do  it.  Here  every  Christian  is 
left  to  his  own  liberty  and  choice. 

Neither  has  God  told  us  how  often  in  the^ 
(lay  we  should  retire  for  devotion.  And  yet  the 
scripture  sufficiently  intimates  that  we  should  be 
frequent  in  it,  particularly  in  prayer.  This  is  the 
least  that  can  be  intended  where  we  aie  exhort- 
ed to  "  pt'ay  without  ceasing,  to  pray  always, 
*<  and  not  faint,"  Sec.  Though  prayer  is  not  to 
engross  all  our  time  (as  some  have  weakly 
thought),  yet  he  who  seldom  prays,  cannot  be 
thought   to  fulfil    these   precepts. 

But  the  scripture  not  only  directs  us  to  prar 
often,  but  to  pva.y  draly.  This  maybe  collectcai 
from  tiie  Lord's  prayer,  in  which  we  are  taught 
to  say  "Give  us  this  day  our  daily  bread."  And 
we  may  farther  conclude  from  scripture,  that  we 
ought  to  pray  twice  every  day.  As  the  daily 
sacrifice  under  the  law  was  offered  morning  and 
evening,  so  it  seems  reasonable  that  we  should 
have  our  morning  and  evening  sacrifice  continu- 
ally. There  appears  to  be  a  natural  fitness  in  it, 
that  we  should  begin  and  close  the  day  with 
God.  How  reasonable  is  it  that  in  the  morning 
we  should  look  up,  and  adore  the  hand  that  has 
protected  us  through  the  night,  and  commit  our- 
selves to  its  conduct  througli  the  day.  It  is  also 
equally  resonahle  that  in  the  evening  we  should 
review  the  day,  own  the  divine  providence  in  the 
blessing  of  it,  and  commend  ourselves  to  its  pro* 
tec.tion  for   the  night.    It   is,   as   the    psahni^t 


22  X'NTRODUCTlONo 

speaks, "a  good  tiling,  it  is  decent  and  comely  to 
"  give  thanks  unto  the  Lord,  to  shew  forth  his 
"  loving  kindness  in  the  morning,  and  his  faith- 
"  fulness  every  night.'* 

The  examples  of  good  men  recorded  in  scrip- 
ture seem  to  carry  the  matter  higher,  and  re- 
commend three  times  to  be  observed  in  the 
coarse  of  daily  devotion.  Thus  David  resolved. 
Fsalin  iv.  17.  "  Evening  and  morning,  and 
*'  at  noon,  will  I  pray.*'  "We  find  also  that 
Daniel  regularly  pursued  the  sanie  course.  Ch. 
vi.  10.  And  tiie  Christian  may  find  his  account 
in  doing  the  like.  A  short  retirement  at  *noon, 
wlien  circumstances  will  admit  of  it,  may  be  a 
repast  in  the  midst  of  the  business,  hurry,  and 
company  of  the  day,  may  keep  the  fire  of  the  al- 
tar in,  and  prevent  the  mind  from  being  immer- 
sed in  the  cares  of  this  life. 

But  as  God  has  not  appropriated  any  particu- 
lar hours  to  devotion,  the  time  of  which  is  left  to 
every  one's  discretion,,  we  should  choose  those 
seasons  which,  on  due  consideration  of  our  cir- 
cumstances, we  judge  most  convenient.  In  the 
morning-,  it  may  ordinarily  be  best  to  prepare  for 
devonon  immediately  after  we  rise,  and  not  suf- 
fer any  other  business  to  intervene.  At  night 
we  may  be  more  at  liberty.  'j'houo;h  it  wiil  be 
best  to  fix  on  some  hour  which  is  generally 
found  most  convenient,  we  need  not  tie  our- 
selves invariably  to  observe  it,  as  several  things 
may  unavoidably  fall  out  to  interrupt  us;  and 
therefore  we  should  allow  ourselves  a  latitude, 
and  leave  room  for  unforeseen  impediments;  still 
guarding,  however,  against  ail  unnecessary  avoca- 
tions, [and  never  deferring  our  evening  devotiotis 
to  so  late  an  hour  as  to  be  renderpd  unfit  for 
them  by  drowsiness,  or  to  be  tempted  to  hurry 


Of  the  time  of  Hetiremeni.  23 

^hem  over.  In  general  it  is  a<lvisable,  where 
business  will  permit,  to  perform  the  worship  of 
the  closet,  as  well  as  of  the  family,  before  the 
evening  repast,  as  after  it  there  is  danger  of  be- 
coming sleepy  or  slothful] 

I  shall  close  this  head  with  answering  an  in- 
quiry which  some  readers  may  find  occasion  to 
make,  viz.  Whether  it  be  necessary  to  go 
through  all  the  work  that  has  been  prescribed 
every  time  we  retire.^  Can  it  be  expected  of 
the  Inain  body  of  Christians  that  they  should  have 
capacity  or  time  for  it  ? — 1  do  suppose  there  may 
be  some  serious  Christians  who  are  not  qualified 
to  perform  all  this  service  at  any  time.  Per- 
sons of  no  education  and  of  mean  abilities  caa 
make  little  or  nothing  of  mediation  on  particular 
subjects  or  expounding  scripture  to  themselves^ 
fit  will  be  sufficient  for  them  seriously  to  read 
and  apply  what  they  meet  with  in  books.]— 
'Others  of  better  capacities  can  seldom  go  through 
all  this  work  for  want  of  time.  This  is  espe- 
cially the  case  with  labouring  people  and  servants, 
whose  business  occupies  almost  all  the  time 
they  can  spare  out  ot  their  beds.  Some  masters 
seem  to  look  upon  servants  only  as  another  spe- 
cies of  working  cattle,  so  as  to  allow  them 
scarcely  any  time  to  themselves.  It  cannot  be 
expected  of  persons  thus  situated  that  they  should 
pursue  the  course  recommended. 

It  is  also  allowed  that  none  are  always  in  such 
circumstances  as  to  admit  of  all  these  exercises. 
The  most  devout  may  sometimes  be  indisposed, 
or  may  want  time  for  them ;  as  for  instance, 
when  upon  a  journey,  or  when  taken  up  with 
and  fatigued  by  necessary  business.  In  such 
cases  it  may  be  sufficient  to  commit  themselves 
to    God  by '  a  short   and  serious  prayer.      But 


24  INTRODUCTION, 

doubtless  there  are  many  Christians  who  inay 
ordinarily  attend  to  the  business  recommended, 
if  it  be  not  their  own  fault,  at  least  once  every- 
day. One  hour  might  suliice  for  all  the  purpo- 
ses of  devotion  according  to  the  plan  proposed. 
And  surely  one  hour  out  of  the  twenty-four  is 
but  a  small  proportion  of  our  time,  to  be  redeem- 
ed from  the  common  business  of  life,  for  work 
so  important  and  so  profitable.  Let  none  ad- 
mit of  such  excuses  as  their  own  consciences 
"will  not  justify  in  the  prospect  of  the  tribunal  of 
God. 

They  who  are  so  taken  up  with  necessary 
business  that  they  really  have  not  time  every  day 
for  all  these  religious  exercises,  might  perhaps 
secure  an  hour  for  them,  one  or  two  evenings 
in  the  week.  And  it  is  particularly  desirable  that 
they  should  improve  the  Lord's  day  for  this  pur- 
pose. This  is  sacred  time,  set  apart  for  the 
work  of  our  souls  and  another  world,  when  we 
should  dismiss  this  world,  and  be  wholly  at  lei- 
sure for  God  and  the  concern  of  eternity.  On 
this  day,  besides  the  worship  of  the  sanctuary, 
most  persons  may  find  considerable  time  to  spend 
in  their  Oratories,  in  reading,  meditation,  self- 
examination  and  prayer.  It  cannot  with  any  de- 
gree of  modesty  be  pretended  by  any,  that  the 
course  reconimended  would  bring  too  great  a  bur- 
den upon  them  :  there  is  something  so  shocking 
in  such  an  objection,  that  no  Christian  should  ever 
think  of  urging  it. 

Let  us  briefly  review  the  work  recommended 
in  the  whole  compass  of  it,  and  see  what  there 
is  burdensome,  or  dicouraging.  In  the  morn- 
ing after  a  few  serisus  thoughts  and  ejaculations 
while  rising  and  dressing,  a  chapter  is  read  | 
then  follows  a  prayer  of  a  quarter  of  an  hour  or 


0/  the  time  of  Retirement.  25 

half  an  hour,  as  circumstances  admit ;  at  night 
a  review  is  made  of  the  day.  A  chapter  is  read 
with  such  remarks  as  may  easily  occur,  (or  with 
some  good  exposition)  and  the  whole  closed 
with  prayer.  This  is  recommended  as  a  chris- 
tian's ordinary  daily  course  of  devotion,  with 
such  variations  as  accidental  circumstances  call 
for.  Besides  this,  he  is  advised  to  devote  an 
hour  or  two  on  some  evening  in  the  week,  but 
especially  on  the  Lord's  day,  for  more  special 
meditation  and  self-examination.  I  pretend  not 
to  prescribe  the  precise  order  of  these  duties, 
any  more  than  the  length  of  them.  As  there  is 
no  scripture  injunction  respecting  either,  both, 
must  be  left  to  every  one's  own  judgment  and 
conscience. 


§  IV.  Of  the  Obligations  to  worship  God  in 

Hetirement. 

Something  of  religion  seems  inseparable  from 
the  nature  of  man,  as  a  creature  capable  of  lU 
Accordingly,  some  of  thQ  heathen  v/riters  have 
mentioned  this  as  the  grand  difference  between 
a  man  and  a  beast. — Divine  worship  is  essential 
to  religion,  and  is  what  the  nature  of  God,  and 
our  dependance  upon  him  and  obligations  to 
him  require.  This  is  plainly  taught  us  by  the 
light  of  reason  ;  and  as  this  teaches  tlie  neces- 
sity of  worsihp  in  general,  it  also  recommends 
secret  worsinp  in  particular,  as  being  attended 
with  advantages  peculiar  to  itself. — The  holy 
scriptures,  though  th.ey  do  not  expressly  institute 
it,  plainly  suppose  it  to  be  an  acknowledged  duty, 
and  lay  down  such  rules  for  the  discharge  of  it  as 
confirm  our  obligations  to  it.  The  Bible  is  full  of 
this  subject. 


26 


INTRODUCTION. 


Secret  worship  appears  to  have  been  the  prac- 
tice of  the  church  of  God,  and  of  all  the  sincere 
members  of  it,  in  every  age  of  the  world.  Par- 
ticular instances,  as  recorded  in  scripture,  are 
needless ;  we  are  encompassed  about  with  a 
cloud  of  witnesses. — Christ  supposes  his  disci- 
ples would  pray,  and  therefore  he  gives  them 
rules  for  the  perforniance  of  the  duty.  Chris- 
tians, through  the  whole  of  tl^e  New  'Testament 
are  represented  as  men  of  devotion. — And 
Christ  himself  was  an  eminent  pattern  of  it. 
How  he  withdrew  from  company  and  prayed 
alone,  has  alreadj^  been  represented,  and  therein 
doubtless  he  designed  to  set  us  an  examplcc 
— Once  more,  such  is  the  state  of  Christians, 
their  dependance  on  God,  and  their  own  insuffi- 
ciency for  the  business  of  religion  without  con- 
stant supplies  from  above,  that  the  plea  of  neces- 
sity in  this  case,  is  enough  to  prove  the  duty 
before  us,  and  may  supercede  all  further  argu- 
ments. The  exercises  of  retirement,  medita- 
tion and  prayer  are  the  appointed  means  of  deriv- 
ing all  kinds  of  spiritual  supplies  from  above, 
whereby  the  Christian  is  strengthened  for  his 
warfare,  and  fortified  against  the  world  and  the 
impression  of  sensible  things.  In  short,  he 
hereby  obtains  *'  grace  to  help  in  every  time 
"of  need."  And  our  spirits  will  flag  and  our 
graces  will  languish  unless  refreshed  by  constant 
intercourse  with  the  great  paternal  spirit. — 
Even  the  soul  of  Christ,  though  in  a  state  of  in- 
nocence and  perfection,  had  so  much  feeling  of  its 
dependence,  as  to  seek  supports,  supplies,  and 
comfort  from  his  God  and  father,  by  constant 
devotion.  And  can  we  think  to  be  safe  amidst 
so  many  dangers,  and  successful  in  religion  with- 
out it  ^  I  appeal  to  all  serious  persons  in  the 
world  whether  they  do  not  find  that  religion  pros- 


Directions  respecting  private  Devotioh.       27 

pers  or  decays  in   the   soul   according  to  their 
diligence  in  the  duties  of  the  closet. 

But  instead  of  enlarging  on  the  arguments 
for  a  constant  and  careful  attention  to  them,  I 
ehali  close  with  a  few  directions. 

§  V.  Directions  respecting  private  Devotion. 

1.  Endeavour  after  a  true  spirit  of  devotion, 
the  foundation  of  which  is  laid  in  the  inward 
renewing  of  our  natures. — 2.  Guard  against  eve- 
ry  thing  that  would  keep  you  out  of  your  closets; 
excess  of  worldly  business,  diversions,  compa- 
ny, &c.  The  society  even  of  friends  must  be 
enjoyed  with  caution.  Jimici  fures  temporiSf 
says  Lord  Bacon.  *'  Friends  are  robbers  of  our 
"  time."  Clubs  and  frequent  evening  visits  must 
be  watched  against,  self  denial  and  resolution 
must  be  exercised  if  we  v/ould  secure  time  for 
the  duties  of  devotion.  3.  Make  the  devotioa 
of  the  closet  subservient  to  a  holy  life,  in  all  its 
branches.  If  your  devotion  make  you  proud, 
censorious,  uncharitable,  sour  and  morose,  ready 
to  justify  yourselves  and  despise  others;  mucK 
more  if  you  take  encouragement  from  it  to  acts 
of  injustice,  fraud,  or  fleshly  indulgence,  it  is  a 
false  devotion,  and  the  sacrifice  of  the  wicked, 
<'  which  is  an  abomination  to  the  Lord." — "It 
<'  is  not  true  religion,"  says  Lactantius,  "  vvhicli 
a  man  leaves  behind  him  at  church,"  and  the  same 
may  be  said  of  the  devotion  of  the  closet ;  it 
should  appear  in  its  good  effects  in  our  temper 
and  conduct  out  of  it:  in  the  constant  integrity 
and  usefulness  of  our  converse.  I  may  add,  in 
the  serenity  of  our  minds,  and  the  cheerfulness  of 
our  behaviour.  A  cloudy  face  is  far  from  being 
the  natural  result  of  true  devotion,  which  rather 


28  INTRODUCTION. 

tends  fo  give  an  amiable  and  inviting  lustre  to 
the  countenance :  certainly  none  in  the  world 
have  so  much  cause  to  be  cheerful  as  holy  and 
devout  persons.  They  that  have  a  good  God, 
and  a  good  conscience  to  converse  with,  and  are 
upon  good  terms  with  both,  have  a  continual 
feast,  and  it  becomes  them  to  be  joyful  at  it. 

Some  Objections  may  be  made  to  that 
course  of  retired  devotion  which  has  been  re- 
commended in  this  work;  but  I  reckon  them 
rather  as  excuses  for  sloth  and  disaffection  to 
religion,  than  refii  reasons  :  viz.  "  the  want  of 
'*  time — that  all  this  is  more  than  is  necessary 
*'  or  t!ian  God  has  required,"  &c.  For  the  proper 
answer  I  shall  leave  the  reader  to  his  own  con- 
science. 

I  am  ashamed  to  say  that  some  may  be  found 
so  far  perverting  the  gospel  of  Christ  as  to 
plead,  that  such  a  course  of  closet  duty  savours 
of  Leg^allsm.  "  We  are  to  be  saved,  (say  they) 
by  believing,  not  by  working;  by  Christ  only,  in 
a  way  of  free  grace." — If  the  ir.eaning  be,  that 
grace  saves  us  without  sanctifying  us,  and  that 
Christ  v/as  holy  and  devout  in  our  stead,  to 
excuse  us  from  being  so,  it  is  downright  enthu- 
siasm, and  subverts  the  whole  gospel.  We  are 
saved  by  Christ,  but  it  is  ««  from  our  sins." — 
His  grace  appears  most  eminently  in  the  refine- 
ment of  our  minds,  the  spirituality  and  devotion 
nfour  tempers.  And  it  i»  by  our  diligent  exer- 
tion of  our  powers  in  the  use  of  means,  of  vvhicli 
reading,  meditation,  self-examination  and  prayer, 
are  some  of  the  chief,  that  the  life  of  lioliness  i:; 
maintained  in  the  soul,  and  it  is  prepared  for  the 
perfect  vision  and  enjoyment  of  God  in  heaver- 


DEVOUT 
MEDITATIONS. 

FARt  tHE  FlRSr, 

Meditations  on  Several  Chapters  in  the  Bihte-* 


MEDITATION    I. 

Ofi  Reading  the  First  Chapter  of  GstfESis, 

I  HAVE  here  an  account  of  the  creation  of  the 
world  in  six  days;  the  particulars,  the  order  and 
manner  of  thevvork.  I  learn  that  it  was  accom« 
plished  by  the  word  of  the  Almighty,  As  it  is 
elsewhere  said,  "  By  the  word  of  the  Lord  were 
<'  the  heavens  made,  and  all  the  hosts  of  them 
"  by  the  breath  of  his  mouth.  He  speak,  and  it 
"  was  done,  he  commanded,  and  it  stood  fast.*' 
He  only  said,  "  let  there  be  light,"  and  there 
was  light.  "  Let  there  be  a  firmament,"  and 
there  was  a  firmament,  &c. 
D  2 


30  MEDITATION    I, 

Here  also  I  have  an  account  of  the  formation 
of  Man :  how  he  was  distinguished  from  the 
rest  of  the  creatures,  being  made  in  ihe  image 
or  likeness  of  God  ;  rational,  holj,  and  inunoi- 
tal.  having  doiuinion  over  tiii:j  inferior  creation. 

The  chapter  concludes  with  God's  review  of 
his  work,  and  his  approbation  of  it.  ''God  saw 
"  everj  tiiing  that  he  had  made,  afid  behold  it 
"  was  very  good ;''  exactly  suited  to  answer  the 
end  of  its  creation  and  the  design  of  the  all-wise 
Creator. 

How  full  a  demonstration  is  here  of  an  eter- 
nal, necessary,  infinitely-perfect  Being.  How 
strong  a  proof  of  the  existence  of  that  God, 
whom,  as  a  Christian,  I  am  taught  to  worship. 
Ko'.v  authentic,  clear,  and  satisfactory  a  histo- 
ry is  this  of  the  original  of  all  things,  in  com- 
parison with  what  heathen  pliilosophy  could 
ever  attain  to.  What  an  illustration  is  here  of 
the  attributes,  and  the  perfection  of  the  divine 
nature  !  liow  anjazing  that  power  which  spake 
such  a  world  as-this,  and  the  glorious  luminaries 
above,  into  existence.  How  admirable  the  wis- 
dom that  fchines  forth  in  the  variety,  order,  and 
hanncny  of  ail  things.  O  my  soul !  how  wor- 
thy an  object  is  this  ,^Iorious  Being  of  thy  fear, 
thy  lovo,  thy  dependence,  and  thy  worship. — 
Let  n;e  ever  remejnber  him  as  my  Creator,  and 
<«  £,loriry  hUa  with  my  body  and  iny  spirit  v/liich 
«  are  hiSo'* 


On  the  second  Chapter  of  Genesis,  31 

MEDITATION  II. 

On  the  SECOND  Chapter  of  Genesis, 

To  preserve  the  memory  of  so  glorious  a  work 
as  that  of  creation,  and  to  give  0{jportuiiitj  i'ov 
conversing  with  its  author,  1  here  find  a  Sab- 
bath, a  day  of  sacred  rest,  was  appointed  :  '<  God 
**  blessed  the  seventh  day  and  hallowed  it."  And 
if  iniiiiite  wisdom  saw  it  convenient  for  innocent 
raan  in  paradise  to  have  a  stated  time  for  solemn 
and  social  acts  of  devotion,  how  much  more  ne- 
cessary is  it  for  him  in  his  present  depraved 
state;  being  fallen  into  such  a  sad  forgetfulness 
of  God,  of  his  duty,  and  his  happiness.  ()  n)y 
soul,  be  thankful  Vor  this  day.  Acknowledge 
the  wisdom  and  goodness  of  God  in  tlie  appoint- 
ment of  it.  Remember  to  keep  it  holy.  En- 
deavour to  withdraw  thy  thoughts  irom  earthly 
things,  and  let  this  day  be  as  one  of  the  days  of 
heaven  to  thee.  Sabbath  religion  was  from  the 
creation';  it  is  the  good  old  way:  walk  in  it,  and 
lierer  be  ashamed  of  it.  The  homage  due  to  the 
Creator,  and  the  care  of  thy  highest  interests, 
demand  this  of  theco 

In  the  summary  repetition  of  things  in  this 
chapter,  the  creation  of  man  is  resumed,  and 
further  explained.  "  The  Lord  God  formed  man 
**  of  the  dust  of  the  ground,  and  breatlied  into 
**  his  nostrils  the  breath  of  life."  Here  1  observe 
a  signal  instance  of  the  power  of  God,  in  rais- 
ing out  of  tlie  dust  so  admirable  a  structure  as 
the  hu?il3n  body.  I  also  learn  that  the  soul  halli 
a  different  original,  being  breathed  from  God 
hiiMself :  an  intimation  of  its  iminortality,  and 
of  it3  superior  dignity  and  excellence  above-  the 


52  MEDITATION   lU 

bod  J.  The  one  is  of  the  earth  earthy;  the- 
other  a  spirit,  from  heaven.  "  Particula  divinse 
'•  aurae:"  a  ray  of  divinity;  the  offspring  of 
God.  O  may  I  duly  value  it,  and  not  sacri- 
fice it  for  the  sake  of  a  little  animated  dust,  but 
with  suitable  care  secure  its  immortal  interest. 

Man  was  constituted  lord  of  this  ?o\ver  crea- 
tion, and  for  his  greater  delight,  God  provided 
a  most  pleasant  garden,  where  he  was  to  reside, 
and  which  it  v/as  his  business  to  cultivate.  But 
amidst  all  the  enjoyn^ents  of  Paradise  he  wants- 
something  to  complete  his  happiness.  God  him- 
self declared,  '<  It  is  net  good  that  man  should 
"  be  alone,"  and  kindly  provided  an  help  meet 
for  him  ;  formed  out  of  him  a  second  self,  to  be 
tlie  partner  of  his  cares  and  pleasures,  and  to  be 
united  with  him  in  the  bond  of  love  and  affec- 
tion. 

But  no  sooner  is  his  happiness  thus  completed 
than  all  is  lost.  Adam  had  received  a  positive 
law  not  to  eat  of  a  certain  tree  on  pain  of  death.-— 
The  thing  was  indifferent  in  itself,  and  therefore 
a  proper  test  of  man's  obedience  to  his  maker  and 
sovereign.  The  penalty  threatened  was  death.— 
<'  In  the  day  thou  eatest  thereof  thou  shalt  surely 
die."  This  penalty  he  incurred.  The  woman, 
indeed,  was  first  in  the  transgression  ;  listening  to 
the  suggestio?is  of  the  old  serpent,  she  ventured 
to  eat,  and  then  tempted  him  to  follow  her  exam- 
ple. He  yielded,  and  they  both  became  mortal 
creatures.  O  my  soul !  guard  against  the  snares 
of  a  prosperous  state.  When  thou  hast  a  garden^ 
and  an  Evey  beware  of  the  serpent. 

It  was  this  transgression  that  opened  the 
sluices,  and  let  in  the  flood  of  calamities  which 
have  overflowed  the  world.    "  By  one  man's  dis- 


On  the  First  Psalm.  5'S 

"  obedience  TY>any  were  made  sinners."  "  Tn 
<*  Adam  all  die."  When  I  reflect  on  the  nature 
of  the  crime,  I  cannot  tliink  tl)e  punisinriCnt  un- 
just. It  was  an  act  of  rebellion  against  the  sove-» 
reignty  of  God.  There  was,  however,  a  re- 
prieve granted,  and  a  redemption  from  the  curse 
provided.  How  exceeding  abundant  that  mercy 
which  proposed  a  Saviour!  how  rich  the  grace 
that  found  a  ransom  !  O  my  soul  !  contem- 
plate in  this  instance  the  evil  nature  of  sin. — 
Every  deliberate  known  sin  is  "  after  the  simili- 
"  tude  of  Adam's  transgression."  It  is  a  rejec- 
tion of  God^s  authority,  and  setting  up  our  will 
against  his.  Let  me  "  stand  in  awe,  and  sin 
not."  Lord  subdue  my  will  entirely  to  thine, 
*'  Keep  back  thy  servant  from  presumptuous  sins, 
"  that  I  may  be  innocent  from  tlie  great  trans - 
<<  gression."  And  enable  me  cordially  to  embrace 
the  great  redemption  wrought  out  by  the  wo- 
man's promised  seed,  and  to  live  under  the  con- 
straining inlluencc  of  redeeipmg  love  ;  that  aO 
having  felt  the  evils  of  the  Urst  Adam's  disobe- 
dience, 1  may  rejoice  in  all  ih:^  happy  effects  of 
the  second  Adam's  righteousness.  "  As  sin  hatli 
<«  reigned  unto  death,  so  may  grace  reiga  throug;h 
*'  that  righteousness  unto  eternal  lifeo" 

MEDITATION    II L 

On  the  First  Pscdnu 

In  this  psalm  I  observe,  in  the  first  place,  the 
character  of  the  blessed  man.  He  is  described 
negatively  in  these  particulars.  "  He  walketb 
*<  not  in  the  counsel  of  the  ungodly,  nor  standetli 
"  in  the  way  of  sinners,  nor  sitteth  in  the  seat  of 
the  scornful."  By  which  is  meant,  that  he  is  dis- 
tittgniohed  from  such  persons  in  his  pnnciples,  hi^ 


34  MEDITATION    III, 

temper,  and  his  conduct  in  life.  He  doth  not  ap- 
prove of  tlieir  course,  inutate  their  example,  or 
walk  in  their  way;  which  is  the  way  of  vanity, 
worldliness,  prixie,  profaneness,  neglect  of  God  and 
religion.  He  may,  indeed,  through  the  surprize 
of  a  temptation,  step  into  the  way  of  sinners  5 
but  he  does  noiwalk^  or  so  much  as  stand,  in  it; 
much  less  doth  he  seat  hiinijelf  in  the  scorner's 
chair,  despising  religion,  and  making  a  jest  of 
sacred  things.  On  the  contrary  he  is  thus  posi- 
tively described  :  "  His  deliglit  is  in  the  law  of 
<<  the  Lord,  and  in  his  lav/  doth  he  meditate  day 
"  and  night."  He  not  only  reads  the  Holy  scrip- 
tures, but  he  studies  them,  and  they  are  his 
constant  exercise  and  entertainment. '  He  de- 
lights to  peruse  the  histories  therein  contained, 
for  the  information  of  his  understanding;  the 
precepts  therein  delivered,  as  a  most  exact  rule 
of  life  ;  the  promises  there  given,  as  a  never- 
failing  spring  of  consolation  ;  and  the  whole  a» 
the  means  of  sanctifying  his  nature,  and  maintain- 
ing pleasing  intercourse  with  heaven. 

Secondly.  Here  is  the  blessedness  of  such  a* 
person.  *'  Blessed  is  the  man  ;"  or,  0  the  bteS' 
sedness  of  the  man.'  He  is  certainly,  fully,  and 
every  way  blessed.  This  I  can  readily  credit. 
Surely  none  on  earth  are  so  happy  as  they  that 
have  such  a  relish  for  the  word  of  God.  *•  Great 
"peace  (as  it  is  elsewhere  said)  have  they  that 
"  love  thy  law,  and  nothing  sliall  offend  them." 
More  particularly  ;  such  a  man  is  compared  to 
<'  a  tree  planted  by  the  rivers  of  water,"  from 
whence  it  is  supplied  with  sufficient  moisture  to 
render  it  always  fresh  and  fruitful ;  "  it  bring- 
<•  eth  forth  its  fruit  in  its  season."  This  simili- 
tude implies,  that  the  main  happiness  of  a  good 
man  lies  in  his  fruitfulness  ;  being  ready  to  every 
good  word  aud  w<}rk ;  and  i\i&.i  his  delight  in 


'On  Ike  First  Tsatm.  3li 

^Ood's  law  has  a  special  influence  in  this  viewo 
"What  a  canal  of  water  is  to  the  fruit-tree  plant- 
ed on  its  bank,  that  is  the  Holy  Scripture  to 
the  believer;  he  derives  refreshing  and  fructi- 
fying influence  from  it. 

The  good  man's  blessed  state  is  illustrated  by 
the  opposite  state  of  the  ungodly.  "  The  un- 
"  godly  are  not  so."  They  are  not  like  a  fruit- 
ful tree,  but  are  as  "the  chaff*  which  the  wind 
*'  driveth  away."  They  are  of  little  worth,  and 
of  no  stability.  And  at  last,  the  difference  be- 
tween the  one  and  the  other  shall  fully  appear, 
"  The  ungodly  shall  not  stand  in  the  final  judg- 
"  ment,  nor  sinners  in  the  congregation  of  the 
*'  righteous,"  but  an  awful  separation  shall  be 
made  between  them. 

Lastly ;  the  reason  of  this  distinction  is  men- 
tioned, "  The  Lord  knows,"  that  is,  he  ap- 
proves "the  way  of  the  righteous;"  which  im- 
plies that  he  disapproves  the  way  of  the  ungod- 
ly ;  and  therefore  it  shall  end  in  misery ;  »•  it 
*'  shall  perish,"  and  he  shall  sink  into  perdi- 
tion. 

And  now  how  obvious  are  such  remarks  as 
these. — Tiiat  religion  is  the  only  true  and  solid 
foundation  of  happiness.  Blessedness  is  annex- 
ed to  the  character,  not  of  the  great,  but  of 
the  ^oo^i.-— That  the  grand  distinction  between 
the  nghteous  and  the  ungodly  is  founded  on 
their  different  regards  to  the  divine  law. — That, 
therefore,  it  is  of  the  highest  consequence  right- 
ly to  value,  study,  and  delight  in  the  word  of 
God. — And  that  hereafter,  a  glorious  distinction 
shall  be  made  in  favour  of  them  that  do  so,  by- 
God  himself  the  final  judge,  by  whose  sentence 
"every  one  must  at  last  stand  or  fall. 


56 


MEDITATIGN    tV. 


O  my  soul !  learn  from  hence  thy  duty,  thy 
interest,  and  thy  hap[)iness;  learn  what  to  chuse 
and  what  to  shun.  Guard  against  the  counsel 
and  the  way  of  the  ungodly.  "  If  sinners  en- 
tice thee  consent  thou  not."  Whatever  they 
may  preterd,  they  are  far  from  blessedness.  Be 
not  disturbed  iit  their  success,  ami  envy  not  their 
seeming  prosperity.  They  are  but  as  chaif, 
and  shall  be  burnt  up  with  unquenchable  fire. 
Lord  teach  me  thy  statutes!  Help  me  to  make 
thy  law  my  delight,  and  to  rest  in  thy  favour  as 
my  supreme  happiness  ! 

MEDITATION  IV. 

On  the  Second  Fsalm. 

The  apostle  assures  us,  Jets  iv.  25,  that  David 
wrote  this  psalm,  though  the  title  does  not  men- 
tion it ;  and  he  speaks  of  it  as  a  part  of  scrip- 
ture, given  by  divine  inspiration.  "  God  spake," 
says  he,  '•  by  the  mouth  of  his  servant  David.'* 
The  occasion  of  it  probably  was,  his  peaceable 
settlement  on  the  throne  of  Judah  and  Israel,  after 
the  opposition  he  met  with  from  the  Philistines, 
Moabites,  Syrians,  &c.  He  expostulates  with 
these  malicious  opposers  of  his  government, 
and  ridicules  their  attempts  as  vain,  since  God 
had  placed  him  as  his  anointed  on  the  holy  hill 
of  Zion,  and  had  determined  to  support  his 
throne.  This  was  fulfilled  (as  the  apostle  goes 
on  to  shew)  in  the  Messiah,  the  son  of  David; 
towards  whom  the  same  part  was  acted  over 
again  by  Herod,  Pontius  Pilate  and  tiie  rulers 
of  Israel.  But  he  that  sitteth  in  the  heavens 
despised  the  malice  and  laughed  at  the  weak 
efforts  of  such  worms  of  the  earth.  Christ  the 
Messiah  was,  by  the  decree  of  God,  to  sit  upon 


On  the  Second  Psalm.  QT 

the  throne  typified  by  that  of  David,  to  rule  over 
the  Gentile  world,  as  well  as  the  Jewish  nation, 
M'ith  absolute  authority  and  irresistible  power.— 
This  was  the  counsel  of  God,  and  it  shall  stand  : 
"  Jesus  shall  reign  till  he  hath  put  all  his  ene- 
"  niies  under  his  feet." 

The  psalm  concludes  with  advising  all  to  own 
and  obey  this  mighty  sovereign.  Be  convinced 
then,  O  my  soul!  of  thy  duty  and  thy  interest.— 
"  Be  wise,  be  instructed,"  in  this  momentous  af- 
fair, "  Embrace  the  Son  lest  he  be  angry,  and 
•<  thou  perish  in  the  way."  Let  it  be  no  objec- 
tion with  me  against  the  Saviour,  that  the  rulers 
did  not  believe  in  him  ;  as  this  was  foretold,  and 
the  event  verified  the  prediction,  my  faith  in  him 
is  t!ie  more  confirmed.  It  is  evidence  from  fact 
that  Christ's  kingdom  is  "  founded  on  a  rock,  and 
^'  that  the  gates  of  hell  shall  not  prevail  against 
"  it."  He  has  hitherto  withstood  all  opposition, 
and  every  future  attempt  against  his  government 
Will  prove  in  vain.  "  He  will  strike  through 
"  kings  in  the  day  of  his  wrath."  Let  me  then 
humbly  bow  to  his  sceptre,  that  I  may  not  be 
brokeri  by  his  rod.  Lord  enthrone  thyself  in  my 
heart!  Take  full  possession  of  my  soul,  and  grant 
me  the  blessedness  of  those  that  trust  in  thee  ! 


MEDITATION  V. 
On  the  Third  Psalm, 

.  I  LEARv  from  the  title,  that  this  is  a  psalm  of 
Bavid,  composed  when  he  fled  from  his  son  Ab- 
salom. I  observe  the  distress  this  good  man  was 
in,  the  particulars  of  which  I  read  in  his  history^ 


08  MEDITATION    V. 

2  Sam.  XV.  12.  The  conspiracy  against  him  w-as 
so  strong,  that  his  case  was  thought  desperate. — 
Mdny  said,  •'  there  was  no  help  fur  him  in  God." 
Hence,  O  inj  soul !  learn  to  expect  troubles  and 
painful  exercises  in  this  world.  Since  so  great  a 
saint  as  David  vvas  not  free  from  them,  let  me 
not  wonder  at  any  that  I  may  meet  with,  nor  ob- 
ject to  any  that  the  divine  wisdom  shall  appoint. 

I  here  observe  the  exercise  of  his  faith  in  a 
most  eminent  degree.  "  But  thou,  Lord,"  says  he 
"  art  a  sliield  for  me  ;  my  glory  and  the  lifter  up 
"  of  mine  head."  By  faith  he  cast  his  burden 
on  the  Lord,  at  the  same  time  that  he  made  sup- 
plication to  him.  "  1  cried  unto  the  Lord,"  says 
he  "  with  my  voices"  which  imports  his  great 
importunity ;  and  he  did  not  cry  in  vain  5  for  he 
^dds,  '*  and  he  heard  me."  Learn,  0  my  soul  ! 
from  the  example  of  this  good  man,  to  make  God 
thy  refuge  in  the  time  of  trouble;  seek  unto  him.^ 
and  leave  thy  concerns  in  his  hands. 

I  observe,  next,  the  blessed  fruit  of  David^fl 
faith  and  prayer.  How  calm  and  easy  was  his 
mind  hereupon.  ''  I  laid  me  down  and  slept," 
says  he,  "  I  will  no,t  be  afraid  often  thousands  of 
"  the  people  that  rise  up  against  me."  Now,  I 
suppose,  it  was  that  he  uttered  those  admirable 
words,  1  Sam.  xv.  25,  26.  "  Carry  back  the  ark 
"  of  the  Lord  into  the  city:  if  I  shall  find  favour 
<«  in  the  eyes  of  the  Lord,  he  will  bring  me  again 
<*  and  shew  me  both  it  and  his  habitation.  But 
"  if  he  thus  say,  I  have  no  delight  in  thee,  be- 
"  hold  here  am  I,  let  him  do  to  me  as  seemeth 
<'  good  to  him."  q.  d.  "  Let  me  be  a  king  or  a 
*'  victim  ;  something  or  nothing,  as  thou  0  Lord, 
pleasest."  Having  thus  thrown  himself  at  the 
feet  of  the  most  high,  and  poured  out  his  soul 
on   the  mount,  whither  he   retired  for  devotion., 


On  the  First  Chnpter  cf  Matthew.  39 

he  is  disburdened  of  all  anxious  thoughts ;  all 
is  still  and  culm  within,  and  he  can  sleep  in  the 
midst  of  terror  and  deaths. 

0  my  soul!  learn  this  w^tij  of  intercourse 
with  thy  God.  Let  a  time  of  trouble  be  a  time 
of  prayer ;  and  when  thou  art  afraid  trust  in 
him.  Imitate  the  devotion,  the  submission,  the 
faith,  so  admirably  exemplified  in  this  psalm, 
thus  come  what  will,  ihou  art  under  a  sure  pro- 
tection. God  will  be  thy  shield,  thy  dwelling 
place,  thy  all. — The  psalm  concludes  with  pray- 
er for  further  and  full  deliverance,  ascribing 
the  glory  of  all  victory,  safety  and  success,  to 
God.  Lord  form  my  mind  according  to  the  spi- 
rit of  this,  thy  servant,  and  help  me  to  believe 
arid  pray,  and  praise  like  him,  remembering  that 
*'  salvatioQ  belongeth  unto  the  Lord." 

MEDITATION   VL 

On  the  First  Chapter  of  Matthew, 

1  find,  in  this  chapter,  a  pedigree  of  Christ,  or 
a  list  ot  his  ancestors.  It  has  some  dijRiculties, 
which  the  Jews,  and  other  enemies  of  the  gos- 
pel, have  urged  against  it ;  but  they  are  no 
stumbling  blocks  in  my  way.  The  great  design 
of  it  doubtless  was,  to  assure  us  that  Jesus  Christ 
descended  from  those  families,  to  which  he  was 
promised.  As  this  was  highly  necessary  to  be 
known,  the  evangelist  Matthew,  before  his  nar- 
rative of  the  conception  and  birth  of  Jesus, 
takes  care  to  clear  that  matter,  by  giving  us  his 
pedigree,  as  Luke  also  does  (in  another  form) 
before  his  account  of  his  public  ministry. 

According  to  the  ancient  promises  and  pro- 


40  MRDITATION  VI. 

phecies,  the  Messiah  was  to  be  of  the  family  of 
Abraham.  It  was  also  promised  to  David,  that 
*•  of  the  fruit  of  his  body  God  would  raise  up 
*'  Christ  to  set  upon  his.  throne."  And  it  is  ob- 
servable that  i'Tthis  chapter,  he  is  first  mention- 
ed as  being  of  the  family  of  David  ^  the  reason 
of  which  might  be,  that  the  promise  to  David 
was  latter,  and  most  in  the  minds  of  the  Jews, 
who  universally  expected  their  Messiah  as  the 
son  of  David. 

For  the  greater  clearness,  or  help  of  the  me- 
mory, his  genealogy  is  divided  into  three  re- 
markable periods  5  three  times  fourteen  genera- 
tions :  viz.  from  Abraham  to  David  ;  from  Da- 
vid to  the  captivity;  from  the  captivity  to  the 
birth  of  Christ.  The  first  division  includes  the 
Sige  of  the  patriarchs  ;  the  second  that  of  the 
Kingdom.,  and  temple,  till  the  time  of  its  ruin  5 
the  third  from  the  destruction  of  the  temple  and 
'■.e  kingdom  till  the  appearance  of  the  Messiah. 
The  first  brought  the  J,ewish  state  to  glory,  in 
the  reign  of  David  ;  the  second  to  misery,  in  , 
the  captivity  of  Babylon  ;  and  the  last  to  glory 
again,  in  the  kingdom  of  Christ. 

Though  I  may  not  be  able  to  obviate  all  the 
difficulties  which  have  been  started  in  this  gene- 
alogy, that  need  not  to  stagger  my  laith.  The 
evangelist,  having  drawn  out  a  table  of  Christ's 
descent  from  David  and  Abraham,  left  it  to  the 
j^erusal  and  judgment  of  the  age;  and  I  never 
heard  that  the  Jews  of  that  time,  who  were  well 
skilled  in  matters  of  this  nature,  ever  charged 
him  with  mistakes ;  so  that  I  must  impute  the 
difficulties  in  question  to  the  want  of  those  means  . 
of  satisfaction  which  the  Jews  then  had. 

In  this  chapter,  I  S»d,an  accouot  of  some; 


On  the  First  Chapter  of  Matthew.  41 

circumstances  relating  to  the  conception  and  the 
birth  of  Christ,  which  are  very  extraordinary; 
more  especially  tiiat  of  his^  being  born  of  a  vir- 
gin, through  the  power  of  the  Holy  Spirit;  on 
which  account,  among  others,  the  prophet  Isaiah 
said  "  his  name  should  be  called  v/ondekful." 
What  great  expectations  might  we  justly  form 
from  so  extraordinary  a  person  !  What  esteem 
and  reverence  are  due  to  him  !  But  more  espe- 
cially on  account  of  that  personal  glory  of  his, 
under  which  he  was  announced  by  the  angel, 
V.  22.  "Behold  a  virgin  shall  be  with  child,  and 
"  they  shall  call  his  name  Immanuel,  i.  e.  God 
«  with  us.?' 

"With  what  delight  should  I  read  that  other 
name  given  him,  by  the  same  angel,  by  whicli 
he  was  more  commonly  called,  viz.  that  of  Je- 
sus, which  is  the  same  as  Joshua^  a  name  which 
imports  his  office,  as  it  signifies  a  Saviour.  "  She 
"  shall  call  his  name  Jesug,  forhe  shall  save  his 
"  people  from  their  sins."  O  my  soul  !  what 
shalt  thou  say  to  these  thinga.^  Pause  a  little, 
and  with  humble  devotion  contemplate  this  sur- 
prising- subject.  How  comfortable,  how  delight- 
ful, the  name,  Jesus,  the  Saviour  !  It  is  "  as 
*'  ointnicnt  poured  forth."  To  perishing  sinners 
tins  is  the  most  grateful  sound  in  the  world- 
Behold  here  the  accomplishment  of  many  an- 
cient prophetic  oracles.  Surely  "  this  is  he  that 
*•  was  to  come,"  nor  will  I  "  look  for  another.'* 
This  is  that  "  seed  in  whom  all  the  families  or 
*^  the  earth  were  to  be  blessed." 

But  I  observe  some  restrictions  in  regard  to 
that  salvation,  of  which  lie  was  to  be  the  author. 
"  He  shall  save  his  people  from  their  sins."  Only 
the  people  of  the  Messiah  will  be  eventually  saved 
by  him  ;  such  as.  believe  in  him,  and  are  subject 
E  2 


4£  MEDITATION    VI. 

to  him.  And  he-  saves  them  not  in  their  9in's»< 
but  from  ihem.  O  may  I  be  found  one  of  hi§ 
peculiar  people,  and  secure  an  interest  in  him, 
as  my  Saviour!  May  I  accept  the  salvatior^- 
which  he  can\e  to  bestow;  a  salvation  from  sin! 
from  its  power  aqd  pollution,  as  well  as  its  guilt 
and  punishment.  Never  call  him  Jesus,  if  hq 
be  not  thy  Lord.  lie  saves  both  by  his  blood 
and  bj  his  ppirit.  He  both  atones  and  sanctifies, 
Nor  must  thou  expect  the  benefit  of  his  C|OS§,. 
if  tkou  dost  not  bov/  to  hig. sceptre. 


E.ND  ,0E  THE  FIRST  PaET.. 


DEVOUT 
MEDITATION  So 

PARIt  fHE   SECOS^o 

ON  SELECT  PASSAGES  OF  SCRIPTURE. 


MEDITATION    I. 

On  the  Love  of  Christ, 

Rev.  i,  5,    Unto  Him  that  loved  us. 

The  work  of  redemption  is  .i  mjstery  of  love^ 
both  in  the  Fatlier  &vj\  the  Son.  So  the  scrip- 
ture represents  it.  "  In  this  was  manifest  tlie 
"  love  of  God,  that  he  ga>ve  Ins  only  begotten 
Son  to  be  the  propitiation  for  our  sins." — 
<'  Christ  liath  loved  us  and  given  himself  for  us." 
So  eminent  and  signal  was  his  love  that  it  is 
made  liis  cjiaracter  and  description.  Unto  Him 
ihatt LOVED  us.  So  also  Honu  viii.  37. .  Through 
HIM  that  hath  loved  us.     It  is  not  said  who  he  is  ; 


41'  MEDITATION   f.' 

what  is  spoken  of  him  is  a  sufficient  designation 
of  the  person  rntended;  for  he  liath  so  loved 
as  never  any  other  did.  Love  is  his  name,  and 
love  his  memorial  in  the  church  for  ever. 

0  my  soul!  contemplate  this  glorious  sub- 
ject in  a  matiner  worthy  of  it.  Lord  enlighten 
and  enliven  my  mind:  tune  my  earthly  affec- 
tions, and  raise  them  to  a  suitable  pitch,  tliat  I 
may  feel  the  influence  of  the  Saviour's  love.— 
Awaken  every  faculty  within  me :  while  I  am 
musing  may  the  fire  burn.  .  I  would  view  the 
present  subject  in  the  glass  of  the  gospel,  which 
alone  can  show  it  in  its  proper  light.  I  would 
first  consider,  what  this  love  of  Christ  is,  and 
then,  wherein  it  appears. 

The  love  of  Christ  includes  compassion  and 
bounty:  unmerited,  disinterested  favour.  Love 
in  us  has  generally  great  selfishness  in  it.  Ei- 
Hher  there  is  something  agreeable  and  beneficial 
in  the  object  that  reconunends  it  to  our  esteem, 
or  we  nrQ  laid  under  obligations  by  the  friend- 
ship and  kindness  shewn  us.  But  the  love  of 
Christ  is  not  this  way  excited-.  We  had  not 
done  any  thing  to  oblige  him,  nor  was  there  any 
thing  in  us,  except  our  misery,  to  engage  him 
towards  us.  The  love  of  Christ  is  a  free,  ge- 
nerous, heroic  love,  like  that  of  some  great 
and  public  benefactor,  who,  touched  with  the 
distresses  of  mankind,* undertakes  their  relief. 
When  we  were  not  only  without  strength,  but 
ungodly  sinners,  Christ  espoused  our  cause, 
and  even  died  for  us.  How  great,  as  well  as 
free,  was  this  his  love  No  instance  of  human 
love  can -equal  it.  The  highest  to  which  that 
ever  rose  was,  for  one  friend  to  die  for  another, 
as  in  the  case  of  Damon  and  Fyth'ias.  "  Gi*eater 
"  love"  (as  he  himself  speaks)   "hath   no  man 


On.  the  Love  of  Christ, 

*<  than  this,  that  he  lay  down  his  life  for  his 
*^  friends  ;'-  but  greater  love  hath  He  manifested, 
who  laid  down  his  life  for  his  enemies. 

The  love  of  Christ  is  above  all  our  thoughts 
and  conceptions-  The  apostle  speaks  of  it  as 
that  which  '*  passeth  knowledge."  JCph.  iii.  19. 
We  cannot  find  it  out  to  perfection,  so  as  to 
measure  his  love  in  its  utmost  latitude,  or  the 
fourfold  dimensions  which  he  there  ascribes  to 
it;  viz.  its  "breadth  and  length,  its  depth  and 
«'  height."  Yet  he  prays  that  the  Epiiesians 
might  "  comprehend  it  witli  all  saints."  Which 
implies  that  all  saints  study  this  subject;  dili- 
gently search  into  it,  and  endeavour  to  compre- 
hend it.  Something  of  it  they  know,  and  they 
desire  to  know  more  and  more.  They  bend 
down  their  minds,  as  the  angels  are  repre- 
sented doing,  to  look  into  these  things  ;  and. 
the  apostle  wished  and  prayed  that  his  friends 
at  Ephesus  might,  in  like  manner,  study  the 
love  of  Christ,  and  advance  in  the  knowledge 
of  it.  And,  O  my  soul  !  join  thou  in  this  de- 
lightful pursuit.  Nothing  is  more  worthy  thy 
inquiries.  Lord  direct  me  herein,  and  shed 
abroad  thy  love  in  my  heart.  "  Let  Christ  dwell 
"  there  by  faitli,"  that  I,  being  "rooted  and 
"  grounded  in  love,"  may  better  understand  the 
love  of  my  Redeemer,  and  feel  more  of  its  con" 
straining  influence. 

Let  me  now  consider  wherein  he  hath  mani- 
fested his  love,  so  as  to  justify  this  character  of 
him  asi  "  He  that  hath  loved  us."  And  here  I 
may  naturally  reflect,  in  the  first  place,  how* 
readily  did  he  undertake  for  poor  sinners  in  the 
covenant  of  redemption.  The  wisdom  of  God, 
as  moral  governor,  lequired  an  atonement  for 
siq  J   some  honorable  expedient    upon  which  he 


46.  MEDITATION    1.  ^ 

miglit  forgive,  and  treat  with  sinners  in  a  man- 
ner consistent  with  all  lus  perfections,  and  the 
authority  of  his  law,  so  that  he  might  appear 
"  just,  and  yet  the  justifier  of  him  that  believ- 
<»  eth."  The  expedient  was,  that  his  Son  should 
appear  in  our  nature,  and  tlierein  die  a  victim. 
To  this  he  cheerfully  consented.  lie  well  knew 
that  instead  of  legal  saccifices,  which  were  alto- 
gether insufficient  for  our  redemption,  it  was  the 
will  of  God  he  should  be  made  a  sacrifice  him- 
self; and  he  readily  offered  himself  for  that  pur- 
pose. <*  Sacrifice  and  offering,"  says  he,  *'  thou 
**  didst  not  require;  then  said  I,  lo  I  come,  ia 
*' the  volume  of  the  book  it  is  written  of  me; 
"I  delight  to  do  thy  will,  0  God  ;  thy  law  is 
"  within  my  heart." 

"  When  the  fullness  of  time  was  come,  God" 
<*  sent  forth  his  Son  made  of  a  woman,  made 
*^  under  the  law.  The  word  was  niade  fiesh  and- 
*' dwelt  amongst  us."  Amazing  condescension  ! 
The  Son  of  God  became  the  son  of  man,  that 
thou  mightest  be  advanced  to  the  dignity  of  a 
son  of  God  !  "  He  who  was  in-  the  form  of  God, 
"  was  found  in  fashion  as  a  man^  yea,  took  upoa 
"  him  the  form  of  a  servant." 

What  manner  of  love  was  this  !  "  Ye  know 
(says  the  apostle)  "  the  grace  of  our  Lord  Jesus 
"  Christ ;  that  though  he  was  rich,  for  your 
*'  sakes  he  became  poor." 

As  a  proof  of  the  love  of  my  Saviour,  let  me 
consider  the  circumstances  of  outward  meanness 
in  which  he  appeared  on  earth.  His  mother,  tho' 
of  the  royal  line  of  David,  was  of  a  family  at  that 
time  greatly  reduced  :  witness  her  being  espoused 
to  a  carpenter,  and  their  being  put  into  a  stable 
at  Bethlehem.     It  is  said,  "  there  was  no  room  for 


On  the  Love  of  Christ.  47 

"them. in  the  inn:"  but,  had  they  made  any 
considerable  figure,  doubtless  they  would  have 
been  complimented  with  better  accommodations. 
Siie  is  forced  to  sliift  for  herself,  and  lodge  with 
the  cattle.  She  there  brings  forth  her  son,  and 
lays  him  in  a  manger.  Her  poverty  farther  ap- 
pears in  her  ottering  at  the  time  of  her  purifica- 
tion ;  which  was  only  two  young  pigeons ;  the 
sacrifice  which  the  law  allowed  for  tnose  who 
could  not  alFord  a  lamb.  » 

Blessed  Lord,  what  condescension  and  grace 
was  this !  What  a  stir  and  bustle  do  we  often 
see  at  the  birth  of  a  poor  worm !  What  pom- 
pous preparations  for  a  lying  in  !  What  attend- 
ance and  ceremony  at  the  birth  of  a  little  crea- 
ture called  an  heir !  And  yet,' behold  the  Son  of 
God,  '<  the  heir  of  all  things,"  comes  into  the 
world  in  this  obscurity.  O  my  soul,  view  thy 
Lord  in  this  debasement,  and  thence  infer  the 
greatness  of  his  love,  as  well  as  adn\ire  his  hu- 
mility. Look  to  the  manger  of  Christ,  anH 
learn  to  despise  the  pomps  and  vanities  of  this 
world,  as  well  as  adore  the  love  that  brought  him 
thither. 

And  how  great  an  argument  of  love  may  we 
find  in  the  condition  and  manner  of  his  life. 
He  was  not  only  known  as  the  carpenter's  son, 
but  it  seems  he  worked  at  the  carpenter's 
trade.  Mark\i.5.  See  the  Son  of  God  sub- 
ject to  a  poor  artizan,  working  as  an  ordinary 
mechanic  for  his  bread  !  When  he  entered  upoa 
the  stage  of  public  action,  he  still  appeared 
in  circumstances  of  low  abasement.  He  had  nei- 
ther house  to  live  in,  nor  estate  to  live  upon. — . 
"  The  son  of  man,"  says  he,  «'  hath  not  where 
"  to  lay  his  head  ;"  but  he  was  beholden  to  the 
hospitality  of  his  friends,  and  subsisted  by  their 


48  MEDITATION    I, 

charity.      *^  Certain  women,"  we  read,  ^*  minis* 
a  tered  to  iiim  of  their  substance." 

And  how  ill  was  the  treatment  which  he  ge- 
nerally met  with  in  the  world.  How  was  his 
moral  character  vilified.  He  was  traduced  as  a 
deceiver,  a  mad  man,  a  traitor,  a  blasphemer, 
a  confederate  with  devils.  Thus  "  he  endured 
<*  the  contradiction  of  sinners  against  himself  ;" 
of  sinners  to  whom  he  had  the  kindest  designs, 
and  for  whom  he  was  doing  the  kindest  actions. 
Strange,  mysterious  love,  that  reconciled  him  to 
such  treatment.  He  foresaw  it  all,  and  yet  sub- 
mitted to  it,  in  the  prospect  of  the  great  sal- 
vation he  was  to  accomplish.  Lord,  may  I  ne- 
ver forget  thy  love,  nor  think  much  of  poverty, 
reproach,  and  persecution,  for  thy  sake. 

But  what  shall  I  say  of  his  love  in  dying  for 
us  ?  On  this  the  scripture  lays  the  greatest 
stress  of  all.  *'  To  him  that  loved  us,  and 
"  washed  us  from  our  sins  in  his  own  blood. 
"  Christ  loved  us,  and  gave  himself  a  sacrifice 
"  for  us ;"  willingly  submitted  to  the  shameful, 
painful  death  of  the  cross;  not  for  his  friends, 
but  for  his  enemies.  Take  a  view,  O  my  soul, 
of  this  last  scene,  so  full  of  tragedy  and  amaze- 
ment, and  read  his  love  in  tears,  and  groans  and 
blood.  When  the  Jews  saw  him  weeping  over 
the  grave  of  Lazarus,  <'  behold,"  say  they,  "  how 
*'  he  loved  him."  How  much  more  reason  have 
I  for  such  a  remark,  when  I  see  him  not  only 
weeping,  but  dying  for  loist  sinners. 

Nor  did  his  love  terminate  with  his  death : 
his  government  as  head  of  the  church  is  a  go- 
vernment of  grace  and  love.  What  glorious 
displays  of  love  are  made  towards  sinners  in  theie 
first  conversion,  and  in  their  following  course.~=* 


On  the  Love  of  Wirist^  \ 

The  apostle  Paul,  reflecting  on  his  own  case,  ex- 
claims, "  The  grace  of  our  Lord  Jesus  Christ  was 
<*  exceeding  abundant,"  and  he  adds,  ^'  in  me  he 
*'  shewed  all  long-suftering,  as^a  pattern  to  them 
"  that  should  hereafter  believe."  As  he  washes 
them  from  their  sins  in  his  own  blood,  and  they 
are  made  accepted  in  him,  the  beloved,  he  conti- 
nues to  interest  himself  on  their  behalf.  He  acts 
as  their  •*  advocate  with  the  Father ;"  he  knows 
and  pities  their  infirmities,  he  sympathises  with 
them  in  their  temptations,  sufferings  and  con- 
Hicts :  as  the  good  shepherd,  "  he  gathers  the 
<'  lambs  in  his  arms,  carries  them  in  his  bosom, 
"  and  gently  leads  the  weary  and  heavy  laden.'' 

Finally;  heaven  is  the  preparation  of  his  love  -. 
and,  indeed,  it  is  there  only  that  v/e  shall  fully 
understand  how  great  his  love  is,  when  we  sec  its 
final  issue.  "  Christ  loved  the  church,  and  ^ave 
*«  himself  for  it,  that  he  might  present  it  a  glo  - 
"  rious  church,  not  having  spot  or  wrinkle  or  any 
"  such  thing."  This  was  his  grand  object  m 
coming  from  heaven,  that  he  might  advance  his 
servants  and  followers  thither.  He  entered  hea- 
ven as  our  "  fore-runner,"  and  he  tells  us  he  went 
'*  to  prepare  a  place  for  us,  and  that  he  will  come 
*•  again  and  receive  us  to  himself,  that  where  he 
"  is,  there  we  may  be  also."  Heaven,  which  is 
the  price  of  his  blood,  is  the  most  glorious  fruit 
•of  his  love,  and  they  who  are  safely  brought  thi- 
ther, clearly  see  the  propriety  of  this  cliaracter  of 
him,  as  of"  Him  that  hath  loved  us,"  and  accord- 
ingly own  and  adore  him  as  suchforever. 


[     50     ] 
MEDITATION  IT. 

Tlie  Love  of  Christ — continued. 

And  is  this  the  love  of  my  Redeemer?  Has 
he  loved  us,  and  thus  loved  us  ?  How  great  the 
obligation,  O  my  soul,  to  love  Him!  Love  begets 
love:  all  ingenuous  minds  find  it  so.  Indeed, 
sometimes  it  sottens  the  liardest  heart,  and  over- 
comes the  most  untractable  natures.  How  was 
8aul,  in  the  midst  of  his  rage  against  David,  sub- 
dued by  an  instance  of  his  generous  kindness.— 
*'  And  Saul  lift  up  his  voice  and  wept:  and  he 
"  said  unto  David,  thou  art  more  righteous  than  I, 
'<  for  thou  hast  rewarded  me  good,  whereas  I  have 
"  rewarded  thee  evil;  forasmuch  as  when  the 
<<  Lord  had  delivered  me  into  thine  hand  thou 
•'  killedst  me  not.  Wherefore  the  Lord  reward 
"  thee  good  for  that  thou  hast  done  unto  me  this 
**  day."  Love  has  irresistible  charms ;  it  caa 
meltdown  an  enemy,  and  carry  all  captive  before 
it.  And  canst  thou,  0  my  soul,  stand  out  against 
the  force  of  this  most  amazing,  glorious,  triumph- 
ant love  of  the  Redeemer  }  O,  lament  the  want 
of  love  where  it  is  so  much  due,  and  so  highly  de- 
served. 

How  do  we  feel  ourselves  obliged  by  a  small 
favor  from  our  fellow-creatures.^  If  they  con- 
fer benefits  upon  us,  and  often  repeat  their  kind- 
nesses, they  make  us  their  property,  and  we  are 
devoted  to  their  service  and  interest.  But,  alas  ! 
the  love  of  my  Redeemer  hath  not  had  the  same 
effect ;  though  it  be  the  greatest,  the  most  free, 
generous,  and  beneficial,  how  little  influence 
has  it  had  upon  me!  Wretch  that  I  am,  that 
any  low  instance  of  love  in  a  fellow  mortal, 
should  have  more  force  and  authority  with  me, 


THie  Love  of  Christ^contimied.  51 

than  that  which  is  the  wonder  and  song  of  saints 
and  serapiis  above.  Let  me  bewail  this  obdu- 
racy and  insensibility,  that  (as  a  good  man  said) 
"  I  cannot  bring  this  vile  heart  of  mine  to  lovp 
"  the  Lord  Jesus  Christ."  Stir  up  thyself,  0  my 
soul,  and  turn  thy  aftections  from  the  worthless 
things  wliich  engross  them,  into  the  proper 
channel,  and  to  the  proper  object.  Let  the  love 
of  Christ  constrain  thee.  He  has  every  thing 
that  can  invite  and  engage  thy  strongest  aftec- 
tions. 

How  amiable  and  excellent  is  his  person. 
"  He  is  the  chiefest  of  ten  thousand,  and  alto- 
"  gether  lovely.-'  View  him  in  the  various  excel- 
lencies of  his*  character  and  offices.  Consider 
the  wisdom  of  his  doctrine,  the  goodness  of 
his  laws,  the  grace  of  his  govern nVent,  his  me- 
diatorial qualifications,  as  prophet,  priest,  and 
king;  his  fitness  to  be  the  head,  the.  protector, 
and  the  Saviour,  of  the  body.  '•  in  him  al!  full- 
"  ness  dwells.  He  is  niade  of  God  unto  us 
'*  wisdom,  righteousness,  sanctification.,  and  re- 
**  demption.''  View  him  as  tiVe  glorious  Immci- 
7iuel^  tabernacling  in  a  human  body,  and  speaking 
as  never  man  spake.  View  him  in  the  several 
steps  of  his  humiliation  and  triumph  :  in  all  the 
acts  of  his  power,  faithfulness  and  grace,  and 
thou  must  be  convinced  that  thou  oughtest  to 
love  him,  and  wilt  hereby  learn  to  love  him  more 
and  more.  V^ouchsafe,  Lord,  to  be  ray  teacher, 
and  kindle  the  flame  of  love  in  my  breast. 

Nor  let  me  rest  satisfied  with  feeling  the  great- 
est warmth  of  aftection,  while  I  contemplate  a 
Saviour's  love,  but  let  it  be  my  concern  to  give 
substantial  proof  of  my  love  to  him.  His  love 
was  not  a  mere  warm  affection  or  zealous  profes- 
sion, it  was  not  idle  and  inactive  j  he  loved  us 


52  MEDITATION    lie 

SO  as  to  labour,  to  suffer,  and  even  to  die  for  u^ 
Let  my  love  to  him,  therefore,  manifest  itself 
in  all  suitable  expressions  and  active  exertions. 

1.  By  frequent,  high,  and  honourable  thoughts 
ofhim.  Let  Christ  dwell  in  my  heart  by  faith. 
Let  me  exalt  the  Lord  Redeemer  by  frequent 
meditations  on  his  glory  and  his  grace. 

2.  By  devout  ascriptions  of  praise  J  saying, 
*«  To  him  that  loved  us,  and  washed  us  froui  our 
<'  sins  in  his  own  blood,  be  glory  and  dominion 
«'  for  ever.  Worthy  is  the  Lamb  that  vvas  slain 
"  to  receive  power  and  riches,  and  strength  and 
<>'  honour,  and  glory  and  blessing."  Join  with 
the  church  on  earth  in  her  praises:  join  with 
those  before  ih&  throne  above:  join  with  the 
angels  in  heaven,  who  are  ail  commanded  to 
%vorship  him. 

S.  By  fei'vent  desires  after  his  presence  and 
devout  intercourse  with  him  in  his  word  and  ordi- 
nances. Herein  believers  are  said  to  ''  have 
'-  fe'lcwship  not  only  with  the  Father  but,  also. 
*'  v.'ith  his  Son  Jesus  Christ."  There  is  an  enjoy- 
ment of  the  blessed  God,  and  of  the  Lord  Jesus 
even  in  this  life,  which  affords  a  little  heaven  to 
holy  saints,  and  is  the  earnest  of  the  full  joys 
above.  They  that  truly  love  Christ  understand 
this,  and  one  proof  of  their  love  to  him  is  their 
desire  of,  and  delight  in,  this  spiritual  intercourse 
'vith  him. 

4.  By  zeal  for  his  honor  and  devotedness  to 
Ms  interest.  "  Lcvest  thou  me?"  says  Christ 
to  Peter.— <*  Feed  my  lambs,  feed  my  sheep." 
Let  me  consider  in  what  way  I  may  advance  his 
king;dom,  and  promote  the  great  designs  for 
which    he  came    into   the  world.    And  let  the 


The  Love  of  Christ — continued,  53 

zeal  of  love  carry  mc  through  any  service,  how 
expensive  soever,  that  1  may  be  acceptable  to 
him.  Lord  quicken  me  by  thy  grace,  that  I 
may  be  able  to  say,  "  For  me  to  live  is  Christ/' 
May  all  I  say  and  do  centre  in  him.  May  I 
think,  contrive',  speak,  and  live  for  him  and  to 
him;  employing  my  time,  my  talents,  and  all 
my  faculties  for  his  honoi*,  aud  to  serve  his 
cause,  . 

5:  By  loving  and  serving  his  members;  re- 
membering that  monitory,  yet  couifortable  word, 
of  his  :  "  For  as  much  as  ye  have  done  it  to  the 
"  least  of  my  brethren  ye  have  done  it  unto 
*'  me."  There  is  a  love  of  benevoJence  and  com- 
passion due  to  the  human  species  as  sucli. 
When  one  accused  the  philosopher  of  throwing 
away  his  bounty  upon  an  undeserving  person, 
he  well  answered,  "  I  did  it  not  to  the  many 
but  to  huniauitif/^^  But  those  that  bear  the 
image  of  Christ  shouM  be  especially  dear  to  us. 
Lord,  may  they  whom  tiiou  dost  vouchsafe  to 
call  thy.  brethren  .be  owned  by  me  as  mine; 
may  I  ever  love  them  for  thy  sake,  and  in  loving 
them  may  I  express  my  love  to  thee.  . 

6.  By:  obedience  to  all  his  commands.  This 
he  hiu->self  has  proposed  as  the  grand  test  of  our 
love.  "  If  ye  love  me,  keep  my  commandments. 
"  If  a  man  love  me  ha. will  keep  my  sayings." 
Had  I  the  tongue- of  an  angei,  or  the  professed 
devotion  of  a  seraph,  it  would  not  prove  me  a 
lover  of  Christ,  without  subjection  .of  heart  to 
his  authority,  and  a  life  governed  by  Ins  precepts. 
O  let  me  then  get  the  law  of.  my  Redeemer 
written  on  my  heart,  and  by  a  steady,  clieerful, 
constant,  universal  obedience,  manifest  the  sin- 
cerity and  ardour  of  my  love, 
f   2 


M  MEDITATION    11, 

Finally,  kt  me  shew  my  love  io  Ghriat  by 
longirg  to  be  with  him.  It  is  one  description  of 
the  saints,  that  they  "  love  his  appearing."  O 
sny  soul !  often  think  with  pleasure  of  that 
glorious  day,  when  Christ,  who  is  thy  life,  shall 
appear,  and  thou-  and  all  his  redeemed  shall  ap- 
pear with  him  in  glory.  Wait  with  patience, 
and  yet  witli  an  earnest,  rejoicing  hope,  crying,. 
"  come,  Lord  Jesus,  come  quickly." 

Thus  let  me  love,  and  thus  let  me  testify  my 
love  to  the  Lord  Jesus.  He  hath  so  loved  me 
as  no  words  of  mine  can  express;  no  actions  of 
mine  can  requite.  Never,  never  let  me  forget 
bis  love,  nor  fail  of  shewing  my  remembrance 
of  it.  Xenophon  mentions  an  Armenian  prince 
'who,  being  taken  captive  with  his  queen  by 
CyruSf  and  being  asked  if  he  desired  to  have 
his  liberty,  and  his  kingdom  and  queen  restored, 
answered — •  As    for  my   liberty    and  kingdom  I 

<  value  them    not  :  but  if  my  blood  would  redeem 

<  my  wife,  I  would  cheerfully  give  it.'  Cyrus 
having  afterwards  restored  him  all,  the  prince 
asked  his  queen,  what  sort  of  a  person  Cyrus 
v/ap. ;  to  which  she  replied,  '  I  do  not  know  ;  for 
'  my  mind    was  s©    taken  up  with  the    man   who 

<  would  have  given  his  life  for  my  ransom,  that  I 
*  could  think  of  no  other.  My  Lord  has  actu- 
ally done  for  me  what  in  this  case  was  only  offer- 
ed.  and  exceedingly  out-done  it.  He  has  ran- 
somed me  with  his  more  precious  blood.  O 
may  I  feel  the  like  sentiment  of  gratitude  fixed 
in  my  heart !  And  may  my  whole  power,  inter- 
est and  life,  be  made  a  sacred  holocaust,  a  whole 
aacrificC;,  ofiered  up  to  him  on  the  altar  of  love  ! 


r  55  3 

MEDITATION  I  IT. 

On  the  Crucifijclon  of  Christ, 

liUKE  xxiii.  33.  ^Qtid  when  they  ivere  come  to 
the  place  which  is  called  Calvary ^  there  they 
crucified  him. 

When  the  devout  martyr  Ignaiius  was  brought 
to  the  stake  to  be  burned,  recollecting  the  grea- 
ter sufferings  of  his  Lord  and  master,  he  exclaim- 
ed, '*  My  love  was  crucified."  And  did  ever 
love  break  forth  in  a  more  glorious  Hame  ?  Turn 
aside,  O  my  soul,  and  see  this  great  sight. — 
"  There  they  crucified  him  !" — This  was  not  an 
accidental  things  owing,  to  a  hasty  resolution  of 
his  enemies,  but  appointed  of  God,  and  volunta- 
rily submitted  to  by  himself.  It  was  an  event 
which  had  been  frequently  foretold.  It  was  re- 
presented by  ancient  types,  e.  g.  by  the  brazen 
serpent,  which  our  Lord  himself  thus  expounds, 
John  iii.  14.  As  also  by  the  paschal  lamb,  Ch, 
xix.  36.  It  was  likewise  plainly  foretold  by  the 
ancient  prophets,  particularly  by  I^aiah^  ch.  liii. 
So  that  when  the  Gentiles  and  the  people  of  Israel 
conspired  against  Christ  to  put  him  to  death, 
they  did  no  other  than  *<  what  God's  hand  and 
<«  counsel  had  determined  before  to  be  done,'-^ 
•^cts  iv.  28.  It  was  also  repeatedly  foretold  by 
Christ  himself,  who  exactly  foreknew  all  the  cir- 
cumstances of  his  sufferings,  which  he  made  no 
attempt  to  avoid,  well  knowing  that  "  it  behoved 
him  thus  to  suffer,"'  in  order  to  answer  the  great 
ends  of  his  coming  into  the  world  ;  and  this  mani- 
fests the  greatness  of  his  love. 

But  let  me  attend  a  little  more  particularly  to 
the  nature  and  ciicumstances  of   the  death  he 


56  MEDITATiaN    III. 

suffered   for   our   sakes,    which    will   more   fully 
enhance  the  greatnes3  of  his  love. 

Crucifixion  was  a  death  excessively  painful. 
His  body  was  fastened  to  the  cross  by  nails, 
pierced  through  tlie  palms  of  his  hands,  while 
his  arms  were  v/idply  extended  on  the  transverse 
beam,  and  his  feet  in  like  manner  fixed  to  the 
upright  post.  These  being  the  most  nervous 
parts  of  the  body,  they  must  be  sensible  of  ex- 
quisite pain,  which  must  have  been  greatly  ea- 
creased  by  the  whole  weight  of  the  boily  bearing 
upon  them..  In  this  posture  he  hung  for  several 
hours,  -dying,  a  lingering, death,  'the  Romans 
borrow  the  word  by  which  they  express  torment, 
Cruciatus,  from  Crux,  3.  cross;  and  from  hence 
we  derive  the  term  excruclatin.g ^Mn. 

This  was  also  a  death  full  of  shame  and 
ignominy,  being  peculiar  to  slav.es  or  strangers, 
guilty  of  t)ie  most  enormous  crimes.  Hence 
Cicero  in  his  oration  against  Verres,  mentions 
it  as  a  high  offence  that  he  had  caused  some 
free-men  to  be  crucified;  intimating,  that  this 
was  so  great  an  indignity  put  upon  a  citizen, 
that  words  could  not  express  the  vileness  of  him 
that  could  be  the  author  of  it.  Yet  this  death 
did  the  Son  of  God  subrait  to.  The  Lord  of 
life  stoops  to  undergo  the  punishment  of  the  vi- 
lest slave,  and  thus  to  be  numbered  with  the 
worst  transgressors.  This  w^as  esteemed  an  ac- 
cursed deafh.  Deut,  xxi.  23,  "  He  that  is 
"  hanged  is  accursed  of  God."  All  that  were 
executed  by  being  hanged  on  a  tree,  were  look- 
ed upon  as  under  the  carse  of  heaven,  and  ex- 
posed to  the  execrations  of  sp^ictators ;  were 
hung  up  between  heaven  and  earth,  as  unworthy 
cf  either.  Accordingly  it  is  said  of  our  crucifi- 
ed Saviour,  «'•  he  was  made  a  curse  for  us."    And 


On  the  Crucifixion  of  Christ  5T 

it  was  an  addition  to  his  ignominy,  that  he  was 
hung  between  two  notorious  malefactors,  as  if 
equally  criminal. — ['I'he  place  also  where  he  suf- 
fered was  peculiarly'  ignominious,  of  which  the 
evangelist  takes-  particular  notice  :  There  they 
crucified  hin\ :  namely  at  Calvary,  without  the 
gate  of  the  city,  in  wiiich  he  was  deemed  unwor- 
thy to  live  or  die  y  called  also  "  Golgotha,  the 
place  of  sculls,"  where  nun^bers  of  tlie  vilest  of 
criminals  had  been  put  to  death  and  buried,  and 
therefore  held  in  the  utmost  abhorrence.] 

But  there  were  some  circumstances  attending 
the  crucifixion  of  Christ  which  greatly  aggravated 
his  sufferings.  He  had  been  previously  scourged, 
and  delivered  up  to  the  rabble  to  be  abused 
and  insulted.  He  had  been  stripped  of  his 
own  garments,  and  in  derision  had  a  scarlet 
robe  ])ut  on  him,  a  crown  of  thorns  placed  on 
his  head,  and  a  reed  in  his  hand  for  a  sceptre,  to 
mock  his  pretensions  to  royalty.  Barabbaa,  an 
infamous  criminal,,  was  released  in  preference  to 
him,  as  if  he  were  the  most  guilty.  And,  even 
when  suffering  the  tortures  of  the  cross,  the 
rude  populace  treated  him  with  the  grossest  in- 
sults, and  the  most  wanton  cruelty.  Nor  was 
this  all.  But  such  were  the  inward  horrors  of 
his  soul,  as  to  extort  from  him  that  doleful  ex- 
clamation,. "  My  God,  my  God,  why  hast  thou 
forsaken  me  !"  After  which,  with  a  dreadful 
groan,  he   quickly  gave   up  the  ghost. 

Lord,  what  shall  I  say  to  all  this .?  What 
a  mystery,  what  a  miracle  of  grace  and  love !  O 
my  soul !  contemplate  it  with  wonder  and  praise. 
Lord  teach  me  the  proper  lessons  to  be  learned 
at  the  cross  of  Christ :  help  me  rightly  to  under- 
stand, to  apply  and  improve  them. 


58  MEDITATION    III. 

1.  Tlie  subject  demands  my  most  reveren< 
attention.  The  son  of  God,  whom  all  the  angels 
are  commanded  to  worship,  hung  upon  a  cross, 
loaded  with  reproach,  as  well  as  racked  with  pain 
—never  was  there  such  a  spectacle  exhibited  be- 
fore !  It  struck  a  sort  of  terror  into  the  wliole 
creation.  The  sun  hid  his  face  ;  tlie  veil  of  th& 
temple  was  rent;  the  earth  quaked;  the  rocks  ^^  ere 
split;  the  graves  were  opened  ;  and  even  l/is  ene- 
mies were  seized  with  amazement  and  made  to  le- 
lent,  confessing,  <•'  Truly,  this  was  a  righteoivs 
**  person,  this  was  the  Son  of  God."  Surely 
there  must  have  b^en  something  of  high  im- 
portance intended  in  this  extraordinary  event. 
Not  to  suppose  it  would  be  a  reflection  upon 
the  wisdom  of  God.  There  could  not  h.ave  been 
suck  a  solemn  apparatus  but  upon  some  great 
design;  every  step  towards  which  was  the  or- 
dination of  heaven,  the  contrivance  of  infinite 
wisdom.  That  design  was  no  less  than  the  sal- 
vation of  a  perisiiing  woild.  View  the  whole 
aifair,  O  my  soul,  with  ail  possible  reverence,  and 
study  all  the  particulars  of  it  with  the  closest  at- 
tention. Paul  ^'  determined  to  know  nothii/^g 
"  but  Jesus  Christ  and  him  crucified." 

2.  Of  what  infinite  consequence  is  the  salva- 
tion of  the  soul.  What  a  value  doth  the  cross 
of  Christ  put  upon  it.  What  a  wretch  must  he 
be  who  makes  light  of  that  which  was  so  dearly 
purchased.  The  grand  end  for  which  Christ 
died,  was  "  to  deliver  us  from  the  wrath  to 
"come,"  to  restore  us  to  the  favour  of  God, 
and  procure  for  us  eternal  life.  We  have  re- 
demption and  salvation  through  his  blood.  And 
shall  I  conten)n  what  he  thus  valued,  and  ne- 
glect what  cost  him  so  dear?  0  let  me  never 
despise   my  c-wn  soul,  or  that  blood   which  pur- 


On  the   Crucifixion  of  Christ.  59 

vliased  it.  Let  me  learn  my  own  dignity  in  the 
price  ot"  my  redemption.  How  shall  1  escape  if 
I  neglect  so  great  salvation  as  that  for  which  the 
«on  of   God  was  crucified. 

3.  What  abhorrence  should  this  subject  ex- 
cite in  me  against  sin,  which  was  the  cause  of 
all  that  the  Saviour  suffered.  Retire,  0  my 
soul,  to  Gethsemane;  go  up  to  Golgotha;  set 
thyself  under  the  cross  of  Christ.  Think  over 
the  whole  of  the  amazing  tragedy,  and  thence 
learn  the  nature  and  tlie  evil  of  sin.  Never  doth 
sin  appear  so  "  exceeding  sinful,"  so  much  like 
itself;  an  hateful,  accursed  thing,  as  in  the 
glass  of  Christ's  sufferings ;  in  his  bloody  sweatj 
in  his  agonies  on  the  cross,  in  his  "•  Lama  sa- 
bacthani."  So  detestable  was  sin  in  the  eyes 
of  God,  that  he  did  not  think  it  consistent  with 
the  honor  of  his  government  to  pardon  it  with- 
out a  sacrifice ;  and  this  sacrifice  must  be  his 
own  son.  "  He  was  delivered  for  our  offences, 
<*  he  was  bruised  for  our  iniquities."  They  were 
the  procuring  cause,  they  were  the  insirumerits 
of  all  he  endured.  These  were,  the  nails,  the 
thorns,  tiie  spear,  which  pierced  his  sacred  body. 
"  We  were  the  persons  who,  by  our  sins,  did 
impeach  him;  the  spiteful  priests  were  but  our 
advocates.  We,  by  them,  did  judge  and  sen- 
tence him  :  Pilate  was  but  our  spokesman.  W^e, 
by  them,  did  inflict  the  horrid  punishment  on 
h'un ;  the  Roman  executioners  were  but  our 
agents.  All  the  derision  and  contempt  he  en- 
dured proceeded  from  us:  our  sins  cried  out, 
<«  Crucify  him,  crucify  him,"  with  clamours 
more  loud  and  effectual  than  did  all  the  Jewish 
rabble.  Upon  them  therefore  it  is  just  and  fit 
that  nc  should  turn  our  hatred  and  discharge 
our  indignation."     It  was  against  sin  that  the 


•60  XTEDITATION   III. 

<3iv^ne  displeasure  was  kindled.  Let  sin',  their, 
O  hv  soul,  be  thy  aversion,  thy  hatred  and 
dread  forever.  A  common  execution  in  vvhicK 
public  justice  take  place,  strikes  an  awe  into  the 
spectators,  begets  a  reverence  of  the  law,  and  is 
designed  to  deter  them  from  the  like  transgres- 
sion. Can  I  tlien  behold  the  son  of  God  cruci- 
fied, as  a  most  signal  instance  of  God's  abhor- 
rence of  sin,  and  not  abhor  it  also  ?  Shall  I 
love  what  God  hates,  and  has  manifested  his 
hatred  of,  in  so  great  a  degree,  as  not  to  "  spare 
his  own  son,"  when  he  stood  in  the  place  of 
sinners  ?— -I  ord  help  me  so  to  view  the  cross  of 
my  Saviour,  and  thy  holiness  there  displayed,  as 
thence  to  judge  what  sin  is,  and  how  to  stand 
affected  towards  it. 

4.  How  much  peace  and  comfort  may  this  sub- 
ject afford  the  penitent  believer.  The  cross  of 
Christ  is  the  Christian's  triumph.  "  Who  is  he 
"  that  condemneth  ?  it  is  Christ  that  -died." 
^'  Me  hath  made  peace  through  the  blood  of  his 
"  cross.  In  him  we  have  redemption  through 
*«  his  blood,  even  the  forgiveness  of  sins.'* — ■ 
Canst  thou,  0  my  soul,  question  the  truth  of 
this  ?  And  if  not,  why  needcst  thou  fear  obtain- 
ing this  forgiveness  and  reden)pt!on  ?  If  thou 
art  a  true  penitent  and  a  sincere  believer 
in  Jesus,  dismiss  thy  fears  and  jealousies. — ■ 
The  blood  of  Christ  is  a  sovereign  balm  for 
a  wounded  spirit.  It  is  a  glorious  means  of 
atonement,  a  standing  evidence  of  God's  recon- 
cileahleness  to  sinners,  a  monument  of  his  rich 
mercy,  and  his  readiness  to  bless  us  with  all 
spiritual  blessings.  "  fie  that  spared  not  his  own 
*•  son,  but  delivered  him  up  for  us  all,  hew  shalt 
*"'  he  not  with  him  also  freely  give  us  all 
**  thin2;s  ?''    After  this  giGater,  fundamental  bless* 


t)n  the  Cntcifi.vlon  of  Christ,  61 

ing,  let  inc  never  question  any  lesser^  but  chter- 
iuWy  trust  in  him  for  every  other  that  is  truly 
good  Tor  me. 

5.  What  an  argument  is  here  for  indifference 
fo  the  world,  ana  a  contempt  ot  all  its  pomps  and 
pleasures.  The  son  of  Gml,  by  willingly  submit- 
ting to  such  a  series  of  sufferings  as  terminated  iii 
the  death  of  the  cross,  fully  proved  the  truth  of 
his  declaration,  <^  my  kingdom  is  not  of  this  v*'orld." 
Let  me  not  then  seek  great  things  for  myself  in 
it.  Dream  not  of  ease,  honor  and  happiness  here 
below. '  To  affect  them  is  incongruous  for  the 
disciples  of  a  crucified  master.  They  must  be  in 
their  measure  conformed  to  him  in  his  humilia- 
tion:  they  must  be  willing  to  suffer  with  him, 
that  they  may  be  glorified  together.  O  my  soul  ! 
look  to  the  cross  of  Christ,  and  be  instructed.— 
'  Let  us  meditate'  (says  one  of  the  fathers)  <  on 
<  the  cross  of  Christ,  and  we  shall    trample  the 

*  riches   and  glories  of  the  world  as    dirt    under 

*  our  feet.  Such  a  sight  will  dim  the  lustre  of  all 
«  earthly  grandeurs,  and  damp  tlie  sense  of  all 
'  carnal  delights,'  &c.  Blessed  .Tesus,  may  I 
learn  of  thee,  who  wast  meek  and  lowly  in  heart, 
and  with  the  chief  of  thy  apostles,  «•  glory  in  thy 
*'  cross,  thereby  becoming  crucified  to  the  world, 
"  and  the  world  to  me." 

Lastly,  how  powerful  a  motive  doth  this  sub- 
ject afford  to  gratitude  and  obedience.  The  cru- 
cifixion of  Christ  was  an  instance  of  love  full  of 
wonder.  This  was  the  most  astonishing  instance 
of  benevolence  that  the  world  ever  witnessed.-—  ' 
O  may  I  feel  its  effectual  constraint !  What  gra- 
titude do  I  owe  him  for  his  unparalleled,  disinte- 
rested love  !  What  service  should  I  grudge,  wliat 
sufferings  should  I  refuse,  for  my  dearest  Lord, 
who, thought  not  criiclji.vion  too  costly  an  cxpres- 

G 


^2  MEDITATION    IV. 

sion  of  his  love  to  me  ?  Being  bought  with  such  & 
price  as  that  of  his  blood,  let  me  henceforth  con- 
sider myself  not  as  my  own  but  his.  Let  my  mot- 
to ever  be  Christus  crucifuviis  cordificcus.  "  Christ 
my  love  was  crucified."'  And  let  the  love  of 
Christ  herein  manifested  "  constrain  me  hence- 
forth to  live  not  unto  myself,  but  unto  him  wh& 
died  for  me  and  rose  again.*' 

MEDITATION  lY. 

On  Divine  Grace,  « 

1    Cor.   XV.   10.   By   the   Grace  of  God  I  am 
what  I  am. 

Grace   is  a  term    of  different  acceptations. 
Sometimes  it  signifies  the  gospeL  as  in  Rom.  \u 

14.  "  Ye  are  not  under  tiie  law  but  under 
*•'  grace.^^  Sometimes  it  denotes  a  divine  quali- 
ty or  Christian.  fe?n;7er,  as  in  2  Cor.  viii.  7.  where 
it  is  particularly  applied  to  charity.  "  See  that 
"  ye  abound  in  this  grace  also."  But  the  most 
common,  and  indeed  the  primary  signification  of 
it  is,  favour  or  good  will.  Thus  it  is  used 
where  it  is  said  "  Jesus  encreased  in  favour  with 
«•  God  and  man."  And  it  is  applied  to  all  thos^ 
benefits  which  are  the  effects  of  the  divine  bene- 
volence towards  the  children  of  men.  Hence 
we  are  said  to  be  "justified  freely  by  his  grace, 
"  and  by  grace  we  are  saved."  Sometimes  it 
signifies,  more  particularly,  the  divine  power 
exerted  on  the  hearts  of  men,  or  the  influence 
of   his  spirit,    enlightening,  renewing  and   con- 

'verting  the  soul.     So  the  apostle  uses   it,  Gal.  i. 

15.  "  When  it  pleased  God,  who  called  me 
by  his  grace.''     It  is  also  used  for  the  divine 


On  the  Grace  of  God,  63 

influence  in  general  as  continued  t'o  believers, 
for  carrying  on  the  work  of  religion  in  the  soul. 
In  both  these  views  we  are  to  understand  the 
term  in  this  passage  :  "  By  the  grace  of  God  I 
"  am  what  1  am  j"  as  also  in  the  following  words, 
*'  I  laboured  more  abundantly,  yet  not  1,  but 
*<  the  grace  of  God  whicii  was  with  me."  This 
divine  operation  upon  the  heart  is,  with  propriety, 
called  Graces  since  it  is  the  effect  of  the  divine 
favour  and  good  will  to  men,  as  is  the  gospel 
itself,  and  every  spiritual  blessing  which  it  re- 
veals, being  derived  from  the  same  free  source ; 
so  that  to  whatever  the  term  grace  is  applied, 
tlie  primary  idea  of  it  is  retained.  In  all,  "  the 
**  love  and  kindness  of  God  our  Saviour  a^- 
<«  pears." 

And,  O  my  God,  how  much  am  I  indebted 
to  this  grace  of  thine  !  Help  me  to  recount  my 
obligations  to  it,  and  often  to  review  the  history 
of  it,  with  humble,  admiring,  adoring  thank- 
fulness.  I  mu.-t  say  with  the  apostle,  "  By  the 
"  grace  of  God  I  am  what  I  am."  Without  thji 
grace   I  had  been  nothing  ;  worse  than  nothing. 

It  is  by  the  grace  of  God  that  I  am  a  Chris 
tian,  and  not  a  Jew  or  a  heathen  :  that  I  enjoy 
the  light  of  the  gospel,  and  the  many  advan- 
tages of  that  new  dispensation.  That  I  was  born 
where  the  sun  of  righteousness  has  risen  with 
healing  in  his  wings,  while  so  many  sit  in  dark- 
ness and  the  shadow  of  death.  Lord,  this  is  a 
distinguishing  instance  of  thy  favour  and  kind- 
ness ;  may  I  not  receive  this  grace  of  thine  ia 
vain. 

It  is  by  the  grace  of  God  that  I  am  a  true 
convert,  if,  indeed,  I  am  such  ;  that  I  have  been 
renewed  in  the  spirit  of  my  mind,  and  brought 


64  MEDITATION    IV. 

?>eartlir  to  engage  in  thy  service.  That  T  hfnfo 
been  made  to  feel  the  power,  and  taste  the  com- 
ioits  of  the  gospe!,  while  others  are  strangers 
to  both,  and  at  best  have  only  "  a  form  ofgod- 
^'linessj-'  which,  alas!  is  the  case  with  great 
numbers  who  have  had  the  same  external  means 
V  itii  n^yself:  the  same  Bible,  and  ministry,  and 
the  same  education.  '•  Who  has  made  me  to  dif- 
fer?" Not  myself ;  not  my  will  or  wisdom,  but 
thou,  O  my  God;  not  my  merit,  but  thy  mercy,— 
Thou  hast  turned  me  from  dp^rkness  to  light, 
and  from  the  power  of  sin  and  Satan  unto  thy- 
self. With  the  apostle  I  would  thankfully  ac- 
knowledge my  obligations  to  that  God,  who  hatK 
*<  called  me  by.  his-  grace  :"  who,  besides  ths 
external  call  of  the  gospel,  has  favoured  me 
■with  the  internal  call  of  his  spirit,  whereby  I 
was  effectually  engaged  to  give  up  myself  to  thy 
rule  and  government.  I  was  dead,  and  thou 
hast  made  me  alive  :  I  was  lost,  and  thy  grace 
has  found  and  reclaimed  me  :  restored  me  to 
the  proper  use  of  my  f^iculties :  brought  me 
to  live  the  life  of  a  reasonable  creature,  and  an- 
swer tl^e  end  for  which  I  was  made.  I  was  ones 
'•  foolish  and  disobedient,  serving  divers  lusts 
"  and  pleasures,'^  and  thereby  hastening  towards 
perdition.  Lord,  I  adore  the  grace  that  has  sav- 
ed me.  If  I  have  been  brought  to  devote  my- 
self to  thee,  and  to  engage  in  thy  service,  whicK 
is  perfect  freedom,  and  which  leads  to  glory,  ho- 
nour and  immortality,  it  is  by  thy  grace  I  am 
what  I  am. 

I  must  further  acknowledge,  it  is  by  the 
grace  of  God  that  I  possess  any  of  the  orna- 
ments of  a  true  believer.  If  any  of  the  graces 
and  virtues  of  the  Christian  temper  are  found  in 
me,  they  are  the  fruits  of  thy  spirit.    My  faith 


On  the  Grace  of  God.  65 

is.of  thy  operation.  It  is  thou  who  hast  begot- 
ten me  again  to  a  lively  hope,  and  who  hast  slied 
abroad  thy  love  in  my  heart.  Jf  1  am  endowed 
with  the  ornament  ot'  a  vipek  and  quiet  spirit; 
if  I  possess,  in  any  degree,  that  temperance, 
patience,  brotherly  kindness  and  charity,  which 
are  the  characteristics  of  thy  chihiren,  I  have 
"  nothing  but  what  I  have  received."  It  is  thou 
who  hast  clothed  me  with  the  robes  of  righteous- 
ness, and  the  garments  of  salvation,  I  own  thy 
hand,  and  adore  thy  grace  herein.  It  is  by  the 
grace  of  God  also  that  I  have  been  assisted  in, 
and  carried  Ihrougli,  all  iny  work  and  duty  as 
a  Christian.  I  cannot  say  "  I  have  laboured 
"  abundantly  y-  but,  if  I  have  laboured  at  all  for 
God,  for  tlie  interest  of  my  own  soul,  or  for 
the  good  t)f  otlicrs,  I  have  the  greati^t  reasoti 
to  say,- "  Not  unto  me,  O  Lord,  not  unto  me, 
"  but  to  thy  name  be  the  praise.  It  is  God  that 
"  worketh  in  me  both  to  will  and  to  do  of  his 
"  ow-Ji  good  pleasure." 

It  is  by  the  grace  of  God  that  I  have  been 
supported  under  all  my  burdens  and  conflicts; 
preserved  amidst  all  my  temptations,  fears  and 
dangers*  How  many,  how  great,  the  salvations 
God  has  wrought  out  forme  through  the  course 
of  my  life !  When  a  concurrence  of  troubles 
exceeduigly  threatened  me,  and  1  said  "  my  foot 
^'  slippeth,  then  thy  mercy  held  me  up."  1  was 
pressed  out  of  measure  above  strength,  but  thou, 
O  liord,  didst  deliver  my  soul  from  death,  my 
eyes  from  tears,  and  my  feet  from  falling.  I  re- 
member the  perplexed  tlioughts,  and  the  gloomy 
prospects  I  entertained:  without  were  fightings, 
:ind  within  were  fears.  But  "  God  who  com- 
forteth  them  that  are  cast  down,"  supported  and 
comfurted  me.     To  thy  name  be   the  praise.     At. 


66 


MEiMTATlCtJ    IV c 


other  times  I  have  been  surrounded  with  snares 
and  temptations,  but  have  been  preserved  by 
wonderful  displays  of  Providence  and  grace.— 
Sometimes  God  has  saved  me  by  opening  my 
eyes  to  see  the  snares  spread  for  me;  at  other 
times  by  shutting  them,  that  I  might  not  be  taken 
by  the  bait,  so  that  I  saw  not  my  danger  till  it  was 
past.  0  may  I  never  forget  the  wisdom  and  sove- 
reignty of  grace  hereiii,  nor  cease  to  acknowledge 
the  divine  invisible  hand  that  was  my  defence 
and  rescue. 

It  is  by  the  grace  of  God  that  I  have  been  di- 
rected in  particular  straits  and  diffi-culties.  Often 
have  I  been  at  a  loss  concerning  my  duty,  when 
upon  serious  application  to  God,  h&  has  pointed 
Qjjt  to  me  the  v/ay  I  should  chuse.  I  have  had 
such  experience  of  his  special  light  and  guid- 
ance, that  I  can  never  question  his  interposition, 
and  desire  nev^r  to  forget  it,  nor  ever  to  distrust 
it  for  the  future.  "  Lord  guide  me  still  by  thy 
»•  couns&l,  and  afterwards  receive  me  to  glory." 

It  is  by  the  grace  of  God  that,  amidst  much 
opposition  and  many  dangers,  I  have  stood  my 
ground  in  the  Christian  profession,  and  not 
made  shipwreck  of  faith  and  a  good  conscience, 
but  have  hekl  on  my  v/ay  :  O  that  I  could  say, 
I  have  grown  stronger  and  stronger  !  ««  Having 
"  obtained  help  of  God,  I  continue  to  this 
•'  day."  Lord,  I  adore  thy  grace  herein  !  and 
%vould  call  upon  my  soul,  and  all  that  is  within 
me,  to  bless  thee  for  all  that  thou  hast  done  for 
me.  1  adore  and  magnify  that  grace  of  thine 
by  which  I  am  what  I  am,  and  to  which  I  owe 
all  my  past;  and  present  privileges,  and  all  my 
hopes  as  to  futurity.  I  bless  thee  for  all  the 
dignities  and  blessings  of  the  Christian  cove- 
isaat^  for  the  teaching  and  discipline  of  thy  fa- 


On  the  Grace  of  God.  6T 

imil/ ;  for  the  delights  and  refreshments  of  thy 
house;  for  the  hope  that  I  am  justified,  adopt- 
ed and  sanctified,  by  thy  grace,  and  for  the 
promise  and  prospect  of  a  future  eternal  glory 
and  blessedness  in  heaven.  Lord  help  me  with 
a  more  ardent  gratitude  to  celebrate  the  riches 
of  thy  love  and  mercy.  Thy  grace  has  been  iny^ 
salvation,  and  it  shall  be  my  song  forever. 


MBDITATION  V. 

On  the  Grace  of  God^^contijiued, 

1  Tim.  i.   14.    •^nd  the  Grace  of  our  Lord  was 
exceed  uig  ^  abundant. 

Every  true  Christian  is  so  much  indebted  to 
the  grace  of  God,  that  he  should  take  a  peculiar 
pleasure  in  celebratingj^it.  Herein  I  have  the 
great  apostle  for  my  monitoi'  and  example.  He 
was  a  constant  advocate  for  grace  in  all  his  wri- 
tings ;  but  he  singles  out  the  display  of  it  to- 
wards himself,  as  a  subject  fit  to  exercise  his 
warmest  affections.  He  returns  to  it  on  all  occa- 
sions, and  relates  the  history  of  it  with  much  de- 
votion, when  standing  before  courts  of  judicature. 
•Acts  xxii.  xxvi.  and  liJcevvise  in  several  of  hi3 
epistles.  Thus,  1  Cor.  xv.  8—10.  "  Last  of  all 
"  he  was  seen  of  me  also,  as  of  one  born  out  of 
"  due  time,  for  I  am  the  least  of  the  apostles, 
*'  and  not  meek  to  be  called  an  apostle,  be- 
"  cause  I  persecuted  the  church  of  God."  And 
again,!  Tim.  i.  12 — 16.  «  I  thank  Christ  Jesus  our 
^''  Lord^  who  hath  enabled  me,  for  that  he  count- 
"  ed  me  faithful,  putting  me  into  the  ministry, 
*'  who  before  was  a  blasphemer,  and  a  persecu- 
^  tor,  and  injurious.    But  I  obtained  mercy,  aud 


68 


MEDITATION'    V. 


*<  the  grace  of  our  Lord  was  exceeding  abund- 
*•  ant.*'  He  seems  to  think  himself  tiie  first  and 
greatest  instance  of  grace,  intended  as  a  sjpeci- 
men  and  pattern  ot  God's  proceedings  with  others 
who  were  the  chief  of  sinners.  "  For  this  cause" 
(says  he)  "  I  obtained  mercy,  that  in  me  first,  Je- 
'•  sus  Christ  might  sliew  forth  all  long  suftering 
"  for  a  pattern  to  them  wiiich  ^)ould  hereafter 
'•  believe  on  him  to  life  everlasting." 

And  am  not  I  another  example^  of  the  like  ex- 
ceeding abundant  grace  r  This  apostle,  doubt- 
less, had.iiomething  peculiar  in  the  circujiistances 
wherein  the  grace  of  God  found  him,  and  in  the 
manner  of  his  call.  But  if  my  case  be  not  exactly 
parallel  to  l.ia,  I  am- sure  it  is  such  as  requires 
from  me  the  Inmost  gratitude,  and  very  much  il- 
lustrates the  grace  of  God.  Lord,  it  is  by  thy 
grace  that  I  am  any  thing  ;  that  I  can  do  any  thing 
that  is  good,  or  enjoy  any  thing  with  comfort — 
Had  I  the  faculties  of  a  seraph,  the  tongue  of  an 
angel,  it  would  be  insufficient  to  set  forth  the 
riches,  and  exceeding  abundance  of  thy  grace  to- 
%vards  me,  which  has  attended  every  scene,  but 
especially  in  my  first  conversioi>  to  thyself.  If  I 
\vas  not  before  •'  a  blasphemer  and  a  persecutor;" 
yet  I  was  many  ways  **  injurious"  to  God  and  my 
neighbour,  as  well  as  to  myself.  I  was  vile  and 
polluted  ;  a  sinner  before  the  Lord,  whose  crimes 
were  highly  aggravated  by  the  advantages  1  en- 
joyed. I  cannot  reflect  upon  my  former  course 
without  standing  amazed  at  my  guilt,  and  at  the 
grace  that  saved  me. 

I  was  born  of  parents^  professing  the  Christian 
religion,  and  exemplary  therein.  I  had  fron>  them 
much  good  instruction,  and  many  seasonable  ad- 
monitions. I  sat  under  the  cojistant  preaching  of 
the  gospel,  aiid   heard  ir^aoy  a  serious  and  uscfui 


On  the  Grace  of  God,  6^ 

sermon,  particularly  from  Mr.  *  *  *,  my  pious 
pastor;  but  all  in  vain.  1  was  often  reproved  foe 
my  crimes,  reminded  of  my  duty,  and  exhorted  to 
pray,  but  without  effect.  I  hardened  my  neck 
and  continued  in  folly.  I  lived  without  God  in 
the  world;  casting  oft*  fear  and  restraining  pray- 
er before  him.  Though  I  have  but  an  imper- 
fect remembrance  of  the  early  course  of  my 
life,  I  certainly  know  that  it  was  wholly  made 
up  of  vanity  and  sin.  I  particularly  recollect 
that  I  was  much  addicted  to  the  sin  of  *  *  and 
was  often  guilty  of  others.  So  little  reverence 
had  I  for  religion,  that  I  used  to  ridicule  a 
good  man  for  l)is  pious  discourse  and  for  his 
prayers.  How  justly  might  such  a  profane  mouth 
been  stopped  in  the  dust,  and  so  great  a  sinner 
plunged  into  hell  !  My  guilt  was  highly  aggra- 
vated by  disregarding  the  rebukes  of  providence, 
I  remember  that  at  a  time  when  I  was  the 
companion  of  fools,  and  had  joined  myself  to 
certain  '•  lewd  fellows  of  th8  baser  sort,"  I  was 
visited  with  a  dangerous  sickness,  in  which  all 
my  friends  despaired  of  my  life  ;  but  was  so  far 
from  being  aft\!cted  with  ihe  mercy  of  God  in 
my  deliverance,  that  I  ridiculed  a  kind  and 
faithful  monitor  who  afterwards  reminded  me  of 
it.  This,  and  much  worse,  belongs  to  the  story 
of  my  past  life.  And  yet  "  I'  obtained  mercy." 
It  pleased  God  at  length  to  stop  me  in  my  sinful 
course,  to  open  my  eyes,  to  touch  my  heart,  and 
to  convert  me  to  himself.  Have  1  not  reason 
to  say  with  PauJ,  "The  grace  of  our  Lord  was 
**  to  me  exceeding  abundant:"  in  thus  plucking 
me  "  as  afire-brand  out  of  the  burning  r" 

And  who  is  there  that  has  been  savingly  conr 
verted  to  God,  but  has  reason  for  the  same  ac- 
Liowledgment  ?  The  methods  of  divine  grace  to- 


TO  MEDITATION    V, 

wards  different  persons  are,  indeed,  various  and- 
widely  different.  Some  are  engaged  to  religion 
gradually  and  insensibly,  which  is  the  case  with 
most  who  have  been  early  trained  up  in  the  nur- 
ture and  admonition  of  the  Lord  ;  who  have  known 
the  scriptures  from  children,  and  like  Abraham's 
family,  have  been  charged  to  keep  the  way  of  the 
Lord.  The  religion  of  such  grows  up  with  them. 
They  have  been  restrained  from  gross  enormities, 
and  preserved  in  good  decorum.  By  means  of 
the  instructions  of  parents,  and  the  public  minis- 
try, something  has  been  done  in  them  at  one  time 
and  something  at  another;  but  when  and  how  the 
Work  of  conversion  was  effectually  wrought,  it  is- 
hard  to  say.  I'hej^  themselves  cannot  give  a  par- 
ticular account  of  it ;  they,  however,  must  ac- 
knowledge the  grace  of  God  to  be  the  efficient 
cause.  But,  witii  respect  to  sinners  who  have 
long  lived  in  a  course  of  wilful,  open  disobedi- 
ence, in  the  total  neglect  and  contempt  of  religion, 
the  change  is  more  evident,  and  will  ordinarily  be 
known  and  observed  both  by  themselves  and 
others.  Such  a  conversion  has,  doubtless,  some 
advantages  peculiar  to  itself,  not  only  as  it  frees 
the  mind  from  those  doubts  and  suspicions  with 
which  others  are  sometimes  exercised,  who  are 
wrought  upon  in  a  more  gradual  way,  but  as  it 
gives  more  vigour  to  the  Christian's  motions  after- 
wards in  the  divine  life,  as  was  the  case  with  the 
apostle  Paul. 

Bless  the  Lord,  O  my  soul,  for  his  exceeding 
grace  towards  me,  and  for  this  circumstance  of 
it,  that  I  have  such  satisfactory  evidence  of  the 
reality  of  the  change.  Crod  be  thanked  that 
though  1  was  the  servant,  the  willing  slave  of 
sin,  I  have  obeyed  from  the  heart  the  form  of 
dactriae  delivered  in  the  gospel  :  that  I  can  say 


i)n  the  Grace  of  God,  71 

'with  the  apostle,  "  I  was  not  disobedient  to  the 
lieavenly  vision,"  but  was  engaged  to  barken  to 
tlic  divine  call,  and  yield  myself  up  to  the  will 
and  authority  of  God.  Though  I  was  not  call- 
ed by  an  audible  voice  from  heaven,  it  was  in  so 
signal  a  manner,  and  attended  with  such  visible 
effects  as  will  not  allow  me  to  question  the 
reality  of  the  thing.  For  a  number  of  years  I 
wandered  like  the  prodigal  from  my  father*s 
house,  and  indulged  myself  in  sensual  pleasures, 
being  wholly  lost  and  dead  to  all  the  valuable 
purposes  of  life.  Though  I  often  attended 
public  worship,  I  bore  no  part  in  it,  nor  ever 
put  up  an  earnest  petition  to  God  in  private.  I 
heard  the  minister  preach,  as  I  heard  him  pray, 
without  taking  any  personal  interest  in  what 
was  delivered,  and  I  might  as  wetl  have  been 
asleep  or  absent. 

Thus  I  continued  destitute  of  all  sense  of  re- 
ligion, and  was  a  mere  mass  of  stupidity,  folly 
and  sin,  till  I  was  twenty  years  of  age  ;  when  one 
day  hearing  Mr.  *  *  preach  on  a  striking  text,  my 
mind  was  strangely  awakened.  I  seem  to  see  the 
preacher  still,  and  hear  his  voice.  I  well  remem- 
Ler  some  of  his  words,  and  shall  never  forget  them 
as  long  as  I  live. — I  went  home,  fell  upon  my 
knees,  prayed  as  well  as  I  could,  and  wept  abund- 
antly. 1  have  reason  to  think  this  was  the  day  of 
Ood's  power  and  grace  to  my  soul.  The  scales 
now  fell  from  off  my  eyes  ;  I  clearly  saw  the  fol- 
ly, danger  and  madness,  of  my  former  course. — > 
The  things  of  religion  had  such  weight  and  au- 
thority with  me  as  they  never  had  before.  From 
this  time  I  was  afraid  of  offending  God 
even  in  the  smallest  matters.  I  was  watchtul 
over  my  thoughts  and  words,  as  well  as  actions, 
I  durst  not  let  a  day  pass  without  prayer,  nor 


J'S  1«EDITATI0N    III. 

could  I  be  easy,  unless  I  found  n^y  h^art  en- 
gaged and  aiTected  therein.  Sermons  and  ^ood 
books  had  now  quite  another  savour  \vith  mc 
than  formerly,  and  tiie  word  ot  God  was  more 
precious  with  me,  than  thousands  of  gold  and 
silver.  The  world  appeared  to  me  all  vanity  and 
emptiness,  and  I  looked  upon  the  scenes  of  car- 
nal mirth  and  pleasure,  in  which  I  befoie  most 
delighted,  with  contempt.  My  mind  was  habitu- 
ally possessed  with  awful  apprehensions  of  eter- 
ternity,  and  I  attended  to  religion  as  the  one 
thing  needful.  In  short  i  was  become  a  new 
creature. 

Afterwards,  however,  I  had  many  conflicts  in 
my  mind  ;  sometimes  hoping,  sometimes  fearing, 
and  almost  despairing;  being  assaulted  with  ma- 
ny and  strong  temptations.  I  found  many  diffi- 
culties in  my  way,  and  great  infirmities  atten- 
ded all  that  I  did  ;  so  that  I  was  fearful  the 
change  in  me  was  not  genuine,  and  that  I  should 
not  be  able  to  hold  out  to  the  end.  But,  upon 
applying  to  my  minister,  and  opening  my  heart 
to  him,  he  answered  my  scruples,  revived  my 
hopes,  and  encouraged  me  in  the  way  of  duty, 
as  he  has  done  several  times  since  ;  and  thus 
through  the  rich  grace  of  God,  I  proceeded  in 
my  course  of  religion,  and,  at  length  found  my- 
self strengthened  and  settled,  and,  like  the 
Ethiopian  convert,  "  went  on  my  way  rejoicing." 

Lord,  what  shall  I  render  thee  for  thy  distin- 
guished and  abounding  grace  s'  I  would  never 
forget  what  thou  hast  done  for  my  soul.  And 
as  thy  grace  to  me  has  been  exceeding  abundant, 
I  wish  to  abo'und  in  the  work  of  the  Lord.  I 
remember,  with  sorrow  and  shame,  my  weak- 
nesses and  imperfections,  by  which  my  comfort 
aiid  usefulness  have  been   obstructed   and   thj 


On  the  Evidence  of  TnieVrace,     '       73 

Rame  dishonored.  O,  that  thou  who  hast  begun 
the  good  work  in  me,  wouTdst  strengthen  what 
thou  hast  wrought.  Lord  manifest  and  perfect 
thy  own  work,  and  I  will  shout  "  grace,  grace 
<^  unto  it." 


MEDITATION    VI. 

On  the  chief  Evidence  of  True  Gract, 

Acts  xxvi.  19.     /  was  not  disobedient  unto  the 
heavenly  vision. 

The  conversion  of  this  great  Apostle,  which 
he  here  relates  before  king  Agrippa,  had  in  it 
something  very  extraordinary.  As  he  was  on 
his  journey  to  Damascus,  with  a  commission 
for  persecuting  the  church  of  Christ,  he  was 
struck  down  to  the  ground  by  a  light  from 
heaven,  accompanied  with  an  awful  voice,  that 
of  the  Lord  Jesus,  addressing  him  by  name, 
"  Saul,  Saul,  why  persecutest  thou  me  ?"  Upon 
inquiring  who  it  was  that  thus  addressed  him, 
and  being  told  by  the  injured  Saviour  that  it  was 
He  himself,  who  considered  this  cruelty  to  his 
servants  as  committed  against  Ilimy  Saul,  trem- 
bling and  astonished  asked  (as  related)  Acts  ix.  6, 
"  Lord,  what  wilt  thou  have  me  to  do  ?"  Here- 
upon the  Lord  bid  him  to  go  into  the  city  to 
gain  information  :  acquainting  him  tliat  he  was 
"  a  chosen  vessel,"  and  that  he  should  be  em- 
ployed as  an  instrument  for  propagating  that 
gospel  which  he  had  so  violently  opposed,  in  the 
heathen  world.  Whereupon,  says  he,  '^  O  king 
«  Agrippa,  I  was  not  disobedient  to  the  heaven- 
<«  ly  vision ;"  and  then  goes  on  to  relate  how 
readily  he   executed  this  extraordinary  commis- 

H 


/4  MEDITATION   n, 

sion.  The  voice  which  he  heard  from  heaven 
did  not  produce  a  mere  transient  conviction,  a 
sudden  fit  of  terror,  or  a  temporary  resolution  : 
it  was  an  effectual  call,  being  accompanied  with 
such  power  as  reached  his  conscience,  and  pro- 
duced a  most  surprising  change  in  the  temper  of 
hi3  mind  and  the  course  of  his  life  ;  so  that  it 
carried  its  own  evidence  along  with  it.  Here 
he  began  the  happy  period  of  his  Christian  life; 
that  course  of  obedience" to  his  Lord  and  Mas- 
ter, and  those  eminent  services  for  his  honour, 
and  in  the  support  of  his  cause,  which  he  pro- 
secuted with  the  most  ardent  zeal  and  the  most 
indefatigable  industry,  to  the  end  of  his  life. 

Though  his  call  was  in  itself  so  very  extraordi- 
nary, the  most  satisfactory  evidence  of  its  reality 
arose  from  the  effects  and  consequences  of  it. — 
The  grace  which  Paul  received  was  a  principle 
of  obedience.  And  such  it  is  in  all  who  receive 
the  grace  of  God  in  truth.  May  I  have  the  like 
evidence  that  I  have  been  effectually  called  by 
grace,  and  be  enabled  to  prove  my  faith  by  my 
works.  Could  I  look  back  upon  the  most  awful 
scenes  of  conviction ;  had  I  imagined  that  an 
audible  voice  from  heaven  had  been  addressed 
to  me  in  my  career  of  sin,  and  brought  me  not 
only  to  some  penitential  confessions,  but  like- 
wise to  enter  upon  some  services  of  religion ; 
yet  if  I  had  afterwards  suffered  myself  to  be  en- 
tangled again  in  former  pollutions,  my  supposed 
call  could  afford  me  no  solid  comfort,  nor  ought 
any  former  awakenings,  or  extraordinary  impres- 
sions, to  pass  with  me  as  proofs  of  a  true  con- 
version. On  the  other  hand,  though  I  had  ne- 
ver felt  those  terrors  of  the  Lord  which  some 
have  felt,  nor  experienced  any  of  those  remark- 
able circumstances  attending  my  conversion 
*'hich  some  have  experienced;  so  as  to  be  able  to 


'  On  the  Evidence  of  True  Grace*  T3 

aaj  when  and  where  the  good  work  was  wrought ; 
yet  it"  I  caa  with  truth  declare  that  I  have  not 
been  "  disobedient"  to  the  voice  of  God  in  his 
written  word  5  that  I  find  m^seit*  under  the  ha- 
bitual ijnpressions  of  religion,  and  the  fear  of 
God  ;  if  1  am  conscious  that  I  love  him,  and  ain. 
careful  to  obey  hivn  in  all  things,  I  have  no 
reason  to  question  the  truth  of  my  Christianity. 

God  doth  not  tie  liimself  up  to  one  uniform 
method  in  iliapensing  his  grace.  We  ought  not, 
tJierefore,  to  think  that  the  good  work  is  not  done 
at  all,  because  it  is  not  done  in  tlie  way  that  it 
sometimes  is,  or  .that  we  may  expect  or  wish. — 
<  1  doubt  not  ^says  a  good  divine*)  it  hath  oc- 
^  casioned  much  unnecessary  disquietude  to  somti 

*  holy  persons,  that  they  have  not  found  such  a 
'  regular  and  orderly  transaction  in  their  souls 
'  as  they  have  seen  described  in  books  ;  that 
'  they  have   not   passed  through    all  those   steps 

*  and    stages    of    conversion,    which    some    (who 

*  perha[)s  have  felt  them)   have  too  peremptorily 

*  prescribed  unto  others.     God  hath  several   ways 

*  of  dealing  with  the  souls  of  men,  and  it   suf- 

*  ficeth,  if  the  work  be  accomplished,   whatever 

*  the  methods  may  have  been.'  He  works  all 
things  "  according  to  the  counsel  of  his  own  will ;" 
always  with  wisdom  and  in  the  manner  that  is 
best. 

There  is  also  no  small  difference  in  regard  to 
tlie  circumstances  in  whicli  divine  grace  finds 
persons  in  their  natural  state,  which  may  make 
a  difference  in  God's  procedure  with  them. — 
Though  all  are  sinners,  all  are  not  alike  sinners: 
some  inherit  more  vicious  inclinations  than 
others  ;  their  bodily  constitutions  derived  to  them 

*  Scougar$  Life  of  God,  Sec— P.  61, 


TU  MEDITATION    Vf, 

by  their  birth,  dispose  them  more  strongly  {o 
several  sins  than  those  of  others:  nor  is  it  im- 
probable that  the  mind  may  receive  advantages 
or  disadvantages  for  religion  from  the  temper 
predominant  in  parents.  There  may  be  some 
happy  souls  who  inherit  wliat  may  be  called  na- 
tural virtue,  or  a  peculiar  amiablcness  of  tem- 
per:  and  these  having  the  advantage  of  a  pioas 
education  from  tiieir  childhood,  are  early  sea- 
soned with  religion  and  by  the  grace  of  God  are 
gradually  confiimed  in  it  ;  for,  wliatever  the  ad- 
vant»ages  of  constitution  or  education  may  be, 
there  is,  in  all,  sufficient  proof  of  their  need  of 
divine  grace,  and  of  their  obligations  to  it. 

Much  more,  no  doubt,  might  be  done  by 
parents  than  ordinarily  is  done,  towards  the 
sanctification  of  their  children  in  their  earliest 
days.  For  want  of  their  vigilance  and  fidelity, 
we  have  but  i'ew  instances  of  such  as  escape  the 
common  pollutions  of  the  world;  And.  indeed, 
where  parents  are  the  most  careful,  and  appear 
for  a  time  most  successful,  young  persons  are 
too  often  carried  away  by  evil  examples,  and 
hurried  on  by  sense  and  appetite  into  the  paths 
of  folly  and  sin  :  their  early  impressions  wear  off, 
arid  their  goodness,  *'  like  the  morning  dew, 
"  soon  goeth  away."  The  manner  in  which  God 
deals  with  these  persons,  and  with  others,  is  far 
ifrom  being  fixed  and  invariable,  so  that  none 
can  judge  with  certainty  of  the  work  of  grace 
by  the  manner  of  operation.  Let  me  then  be 
more  concerned  to  know  whether  I  am  truly 
converted,  than  when  or  how  I  was;  in  order  to 
which,  the  only  certain  rule  of  judgment  is,  the 
prevailing  temper  and  conversation. 

A  truly  religious  course  cannot  commence 
without  a  principle  of  divine  life  in  the  hearj,. 


On  the  Evidence  of  True  Grace.  T7 

which  nothing  but  the  regenerating  grace  of 
God  can  produce.  Though  we  are  called  to 
*«  woik  out  our  salvation  with  fear  and  trem- 
<'  bling,"'  that  is,  in  the  use  of  all  appointed  means, 
We  are  also  told,  that  "  it  is  God  who  worketh  in 
"  us  both  to  will  and  to  do  of  his  own  good  plea- 
"  sure."  But  the  reality  of  his  saving  operations 
can  only  be  ascertained  by  their  fruits ^  which 
those  in  whom  they  are  wrought  may  easily  per- 
ceive. '  When  the  spirit  of  God  is  poured  out 
'  upon  a  man  for  his  eifectual  conversion,  there 
«'are  presented  to  the  understanding  such  lively, 
'  strong,  and  invigorating  impressions  as  not 
'  only  gain  belief,  but  obtrude  tliemselves  so 
'  often   and    with    such    energy    upon   the   mind, 

*  that  he  is  divinely  overcome,  and  yet  without 
'  the  least  force  on  his  reason  or  will  ;  he  seeing 
'  the  greatest  reason  in  tlie  world  fOr  what  is 
'  proposed,  and  choosing  with  the  freest  liberty ; 
'  so  that  the  renewed  man   becomes  in  all  things 

*  another    manner    of    person    than    he    formerly 

*  was.'*  He  is  now  willing  to  be,  to  do,  and  to 
bear,  whatsoever  is  agreeable  to  God's  revealed 
will'.  As  he  eainestly  inquires  witli  Saul,  "  Lord 
"  what  wouKIst  thou  have  me  to  do?"  so  like  him 
he  is  '*  not  disobedient  to  the  heavenly  vision  :" 
to  the  commands  of  divine  revelation,  desiring 
in  all  things  to  subserve  the  purposes  of  God's 
glory.  There  is  a  harmony  between  God's  grace 
and  our  endeavours:  the  one  doth  not  render 
the  other  unnecessary,  but  both  must  concur  to 
make  tlic  Christian,  and  irnleed  in  all  the  achiev- 
ments  of  the  Christian  life  : 

Enquire  then,  O  my  soulj  into  tliis  important 
matter  as  it  respin^ts  thyself.  Exan/me  impar- 
tially, whether  thou  hast  received  the  call  of  grace^, 

*Scougal*s  Life  of  God^&c*. 

h2. 


78  MEDITATION    VI. 

the  illumination  and  unction  of  the  lioty  spi* 
rit,  which  is  the  source  of  all  vital  religion.-— 
And  in  order  to  be  satisfied  in  this  momentous 
point,  examine  upon  what  principles  thou  dost 
act  in  religion,  and  whether  thou  hast  been  obe- 
dient to  the  heavenly  call  ?  I  have  been  baptized, . 
and  have  professed  faith  in  Ciirist  and  obedience 
to  him,  and  sealed  his  covenant  at  his  table. — 
33ut  after  all  this,  the  main  thing  may  be  want- 
ing. What  evidence  have  I  that  my  faith  is 
genuine,  and  my  profession  sincere  ?  "What  are 
the  fruits  which  1  have  produced  in  my  life  and 
conversation  ? 

Blessed  be  God  for  any  reason  I  have  to  liope 
that  the  grace  bestowed  upon  me  has  not  been 
altogether  in  vain  :  that  it  has  not  been  a  dead, 
inactive  principle,  but  a  spring  of  divi»ie  motioif, 
of  spiritual  affection,  and  holy  operations.  Alas! 
that  it  has  been  no  more  eflicacious  !  that  I 
have  so  much  neglected  the  gift  of  God  in  me, 
and  grieved  his  holy  spirit  by  quenching  his 
blessed' motions.  Have  mercy  upon  me,  O  God^ 
according  to  thy  loving  kindness  ;  blot  out  my 
transjrresstons,  heal  my  backslidings,  strengthen, 
what  thou  hast  wrought,  and  "take  not  thy 
"  Holy  Spirit  from  me,''  but  grant  me  a  more 
abundant  supply  of  thy  divine  influence,  that 
I  may  abound  more  in  all  those  fruits  of  right- 
eousness and  evangelical  obedience,  wiiich  are 
the  most  substantial  evidences  of  any  one's  lov- 
ing God  and  being  *•  called  according  to  hi? 
^  purpose.'* 


P-   79    ]  \ 

^lEDlTATION  VII.  ^ 

On  the  Fruits  of  Divine  Grace. 

1-CoR.  XV.  10, — ^Qud  his  grace  teas  not  bestowed 
upon  me  in  vain,  but  I. laboured  more  abunr 
dantly. 

Did  conversion  import  no  more  than  a  prose- 
Ijtisni  to  the  Christian  faith,  as  manj  think  ;  did 
regeneration  include  no  more  tlian,  as  some 
maintain,  what  is  done  for  us  in  baptism,  I 
should  liave  no  occasion  for  self-inquiry.  Bufe 
certainly  it  comprehends  a  conversion  from  sin 
and  tUt  love  cf  the  world.  '*  He  is  not  a  Jew," 
jior  a  Christian,  "who  is  one  outwardlf/  alone, 
"  but  lie,  who  i*  one  inivardbj,  wiiose  praise  is 
•'  not  of  nion,  but  of  God."  "  If  any  man  be  in 
*«  Christ  he  is  a  new  creature.  If  any  one  have 
'^  not  the  spirit  of  Christ  he  is  none  of  !iis." 
Examine  then,  0  my  soul,  mij  the  grounds  of 
ihy  profession  and  hope.  Paul  had  a  clearness 
in  this  matter  above  most.  The  influence  cf 
God-3  spirit  upon  his  mind  was  so  self-evident 
that  lie  could  speak  of  it  ..without  hesitation.  But 
the  most  satisfjing^iproof  af  his  call  was,  the 
happy  effi^ct  cf  it.  The  grace  bestowed  upon 
him  was  not  in  Vuin,for  "  he  lai^oured  more  abun,- 
**  dai.tly."  The  vigour  of  his  love  and  zeal  were 
answerable  to  the  grace  displayed  towards  him. — 
Never  was  any  one  more  distinguished  by  the 
grace  of  God,  and  never  did  any  one  more  ho- 
nour and  improve  it.  Lord,  may  I  have  the  like 
'--vidcnce  of  my  call  • 

It  is  comfortable  when  persons  can  look  upon 
•'.e  distinct  circt:mstances  oi"a  divine  work  upon 
;l:.eir   iicar-t^v  aiid   recite   tliO  miuule   history   of 


so  MEDITATrOIf    vir. 

their  conversion.  But  I  would  not  lay  the  main 
stress  upon  tliis.  The  operations  of  the  spirit, 
upon  the  minds  of  men,  are  sometimes  mistaken, 
and  may  be  counterfeited.  Some  take  conviction 
for  conversion  ;  occasional  heats  of  affection^  or 
sudden  flights  of  devotion,  and  even  tits  of  ?ng- 
lancholij^  for  a  work  of  grace;  and  being  per* 
suiided  that  sucli  a  work  was  wrought  in  tlieir 
souls,  and  being  assured  of  the  doctrine,  Once 
in  Christ  alivaiis  in  Christ,  they  argue  themselve& 
into  a  full  confidence  concernirig  their  good  es- 
tate, though  they  have  never  brought  forth 
*'*  fruits  meet  for  repentance.''  And  this  imagi- 
nary work  they  often  refer  to  afterwards,  and 
rest  in,  as  the  foun<!ation  of  their  hope  and 
comfort,  though  tlieir  '•  goodness  was  as  the 
<'  morning  cloud  or  the  early  dew  that  soon  goeth 
''  away."  0,  may  t  not  be  under  such  a  delusion  ! 
The  grace  of  Goil  is  not  a  transient  work,  but 
a  permanent  principle.  "•  Tlie  tree  is  known  by 
*'  its  fruits."  1  have  no  sufficient  evitlence  that 
I  have  received  the  grace  of  God  in  trutli  unless 
I  can  say,  "  It  has  not  been  in  vain,"  but  [  have 
been  engaged  to  "  labour"  in  a  steady  course  of 
religion  and  piety.  Search,  0  my  soul,  into 
this  matter  with  seriousness  and  impartiality.— 
That  I  may  the  better  jij'lge  of  my  spiritual 
state,  I  will  take  a  view  ot  the  genuine  effects 
of  divine  grace  in  the  life  of  a  Christian  : 

1.  The  first  effort  of  grace  in  the  soul  is  or- 
dinarily in  a  way  of  devotion  towards  Gotl.  N^ 
sooner  are  the  eyes  opened  than  they  are  darted, 
towards  heaven.  It  was  remarked  of  Saul  im- 
mediately upon  his  conversion,  ''  Behold  he 
"  prayeth ;"  which  seems  mentioned  as  an  evi- 
dence of  the  change  wrought  in  him.  Religion 
generally  begins  here.  The  new  creature  firs*; 
tireatlies  in.  prayer.    And  his  fervent  supplica- 


0?z  the  Ffulf,^' of  Divbip,    Gruce,  31: 

cioiis  arc  accornpaiMPtl  witli  penitent  conlbssioiis;. 
otton  with  strong  crving  and  iears.  Nor  dotli 
he  satisfy  himself  with  totnporary  fits  of  warm 
devotion,  but  •'prays  uilhout  coasin--.-'  Tha 
true  convert  remains  a  constant  supplicant  be- 
fore the  throne  of  grace,  through  the  wliole  of  his 
life. 

2.  The  certain  and  necessary  effect  of  true 
grace  is,  the  divine  nature  communicated  :  the 
image  of  God  drawn  on  the  soul,  consisting  of 
the  several  graces  tiiat  adorn  the  Christian's  tenv- 
per  and  conversation.  "  These  constitute  the  di- 
vine life  :  the  root  of  which  (says  the  excellent 
i^con^^al*)  is  faitii ;  the  chief  branches,  love  to 
God,  charity  to  man,  purity  and  humility. — 
These  are  the  highest  perfections  that  cither 
jnen  or  angels  are  capable  of:  the  very  foun- 
dation of  heaven  laid  in  the  soul.  And  he  who 
hath  attained  them  needs  not  to  pry  into  the 
hidden  rolls  of  God's-  decrees,  or  search  the 
volumes  of  heaven,  to  know  what  »s  deter- 
mined about  his  everlasting  condition ;  but  he 
may  find  a  copy  of  God's  thoughts  written  in 
his  own  breast."-— It  Was  not  without  reason 
that  one  said,'  I  had'  rather  see  the  real  iqipres- 

*  sions  of  a  God-like  nature  upon   my  own   soul, 

*  than    have  a  vision   from  heaven,    or  an  angel 

*  sent  to  tell  me  that  my  name  is  enrolled  in'  the 

*  book    of  life.     I  bless    thee,    O   my    God,    for 

*  what  I  haveexperienccd  of  this  great  work,  snd 

*  tlie  happy  fruits  thereof.     Lord  carry  on  what 

*  thou  hast    begun  I  Fulfil    the    work    of  faith,  of 

*  love,  and  every  other  grace  in  me  with  power.^ 

3.  The  grace  of  God  is  a  sovereign  preserva- 
tive  against  sin,  and  gives  the  conquest  over  it.. 

*.  Life  of  God  in  the  Soul  of  Man.— P.  15, 16, 


82  MEDITATION    Vlf. 

"  Whosoever  is  born  of  God  does  not  commit 
"  sin,  for  his  seed  reinaineth  in  him  and  he  can- 
"  not  sin  because  he  is  born  of  God.*'  They 
that  are  Christ's  are  said  to  '•  liave  crucified  the 
"  fl€sh  with  its  aftbctions.  and  lusts.''  They 
have  in  some  measure  done  it  already.  The 
best  of  Christians,  indeed,  in  this  life,  have  sin 
dwelling  in  them,  and  are  compassed  about  with 
many  infirmities.  But  grace  manifests  itself  in 
a  constant,  vigorous  opposition  to  the  remain- 
ders of  sin,  and  by  repeated  struggles  will 
gradually  subdue  them.  Every  nature  has  its- 
antipathies,  and  will  beiid  its  force  against  sucli 
tilings  as  are  destructive  and  hurtful  to  it.  Thus- 
it  is  with  the  new  nature.  As  nothing  is  more 
contrary  to  it,  or  more  destructive  to  its  interests 
and  comforts  than  sin,  it  cannot  but  hate  and 
oppose  it;  so  that  there  is  a  constant  warfare  in 
the  soul  of  a  renewed  man. 

"  The  flesh  lusteth  against  the  spirit,  and  the 
"  spirit  against  the  flesh."  The  best  of  Chris- 
tians will  sometimes  complain  of"  a  law  in  their 
"  members  warring  against  the  law  of  their 
*'  minds,  bringing  them  into  captivity,"  and  will 
exclaim,  "  O'  wretched  man  that  I  am,  who  shall 
"  deliver  me  .^^"  And  1  cannot  but  reckon  it  a 
mark  of  grace,  and  an  evidence  that  it  has  not 
been  received  in  vain,  when  we  have  a  deep 
sense  of  remaining  infirmities,  and  in  the  use 
of  proper  means,  are  striving  for  the  mastery. 

4.  Divine  grace  in  the  soul  is  a  principle  of 
'universal  obedience  and  active  service  in  religion. 
The  grace  of  God  in  the  gospel,  and  especially 
in  the  heart,  teaches  and  disposes  us  not  only 
to  "  deny  all  ungodliness  and  worldly  lusts," 
but  also  to  <<  live  soberly,  righteously,  and  god- 
ly ia  tiie  world."    SauL  under  the  first  impres- 


On  the  Fruits  of  Divine  Grace,  83 

sions  of  grace,  cried  out,  "  Lord,  what  wilt  thou 
**  have  me  to  do  ?  And  his  \vhole  after-con- 
duct shewed  liis  loyalty  to  his  great  master.  He 
*'  laboured  more  abundantly,"  and  thought  no 
pains  or  self-denial  too  much  to  promote  the 
honour  of  God  and  the  interest  of  his  church. 
He  could  truly  say,  "  to  me  to  live  is  Christ.'-— 
With  what  a  noble,  generous  zeal,  did  he  go 
through  his  various  labours  for  the  honour  of 
the  Redeemer  and  the  good  of  souls.  He  was 
willing  '*  to  spend  and  be  spent"  in  this  service, 
"  not  counting  his  life  dear  unto  him,"  so  that 
he  might  secure  these  ends. 

And  wherever  the  grace  of  God  is  received,  it 
will  have  a  practical  influence.  It  will  lead 
those  who  possess  it  to  "  have  respect  unto  all 
"  God's  commandments,"  and  H  will  dispose 
them  to  exert  themselves  to  be  useful  in  the 
world.  The  zeal  of  young  converts  is,  indeed, 
generally  more  confined  to  their  own  spiritual 
concerns;  but  as  they  grow  in  grace  it  is  more 
extended,  and  is  employed  about  those  duties 
which  respect  the  interests  of  mankind,  especi- 
ally the  church  of  God,  and  the  welfare  of  their 
fellow-Christians.  The  various  offices  of  brother- 
ly love  are  some  of  the  strongest  evidences  of 
a  true  conversion.  "  Hereby,"  says  the  apostle 
John,  "  we  know  that  we  have  passed  from 
"  death  unto  life,  because  we  love  the  brethren." 
Lord,  may  I  have  this  evidence  of  thy  grace  I 
May  it  be  the  source  of  universal  obedience,  of 
ardent  zeal  for  thine  honour,  and  of  catholic 
love  to  mankind.  May  I  love  Thee  with  all  my 
heart,  and  my  neighbour  as  myself;  doing  good 
to  all,  as  I  have  opportunity,  especially  to  them 
who  are  of  the  household  of  faith. 

5.  It  is  one  effect  and   hopeful  sign  of  tlw 


'd4  MEDITATION     Ytl. 

grace  of  God,  that  it  so  transforms  the  heart,  as 
that  tiie  work  of  religion  becomes  natural,  easy, 
and  pleasant.  The  Cliristian  at  first,  indeeil, 
Riay  find  difficulties  in  his  way,  and  may  feel 
some  degree  of  reluctance  to  his  duty;  but  as 
grace  prevails,  his  difficulties  are  gradually  over- 
come; his  heart  is  enlarged,  and  he  runs  in  the 
way  of  God's  commandments  with  alacrity  and 
cheerfulness. 

*  Religion    is    an    inward,    free,    self-moving 

<  principle;  and    thi)se    who  have  made  progress 

*  in  it  are  acted  not  only  by  external  motives, 
'  driven  merely  by  threatenings,  nor  bribed  by 
'promises,  nor  constrained  by  laws;  but  are 
'  powerfully  inclined  to  that  which  is  good,  and 
'  delight  in  the  performance  of  it.  The  love 
'   which  a  pious  man  bears  to   God  and  goodness 

*  is  not  so  much  by  virtue  of  a  command  enjom- 
«  ing  him  to  do  so  and   so,  as  by  a  new   nature 

*  prompting  him  to  it.-^His  charity  is  not  for- 
'  ced,  nor  h'n  alms  extorted  from  him ;  his  love 
'  makes  him  willing  to  give,  and  though  there 
^  were  no  outward  obligation,  his  heart  would 
■<  devise  liberal  things.     What  our  blessed   Lord 

*  said  of  himself,  is  in  some  measure  applicable  to 

<  his  followers,  that  it  was   his  meat  and  drink 

<  to  do  his  father's  will.'*  Lord  may  I  experience 
more  of  the  power  of  thy  grace  in  this  view  ! 
May  religion  iDccome  more  my  delight,  my  very 
life  and  nature,  my  entertainment  and  joy. 

6.  The  grace  of  God,  when  it  is  not  in  vain, 
is  progressive  :  it  carries  the  soul  forward,  advan- 
cing it  to  greater  heights  of  purity.  "  The  path 
«  of  the  just  is  as  the  shining  light,  which  shin- 

*  See  more  on  this  head  in  Scou^al's  Life  of  God,— « 
P.  96.  &,c. 


On  the  Fmits  of  Divine  Grace,  85' 

"^  eth  more  and  more  unto  the  perfect  day."— 
As  the  rising  sun  encreaseth  in  its  brightness 
and  strength  of  heat  till  it  comes  to  its  meridian, 
so  it  should  be  with  the  Christian  :  so  it  always 
would  be  if  lie  did  not  restrain  the  divine  princi- 
ple, and  quench  the  spirit.  [But,  though  the 
good  work  may  sometimes  be  at  a  stand,  and 
the  best  of  men  do  not  make  that  swift  progress 
which  they  ought  and  might  do,  "yet  the  righ- 
teous will  not  only  "  hold  on  his  way,"  but  will, 
on  the  whole,  "  grow  stronger  and  stronger.'*  O 
may  I  be  ever  going  from  strength  to  strength, 
in  every  grace  and  every  duty,  and  in  my  spi- 
ritual warfare  go  forth  conquering  and  to  con- 
quer.] 

7.  True  grace  is  of  a  humbling  nature :  after 
all  its  achievements  and  victories,  it  lays  the 
soul  low,  and  keeps  it  in  a  state  of  abasement. 
Paul,  though  more  abundant  in  labours,  and  of 
distinguished  excellence,  yet  how  doth  he  shrink 
and  contract  himself.  "  I  am  nothing;  less 
"  than  the  least  of  all  saints.  Forgetting  the 
"  things  that  are  behind,  I  press  forwards 
"  towards  the  mark."  Hence  that  humbling 
strain,  Rom.  vii.  which  he  would  not  have  used 
while  he  was  a  Pharisee,  when  touching  the 
righteousness  of  the  law  he  thought  himself 
blameless.  But  that  grace  which  bad  so  glori- 
ously enriched  him,  emptied  him  also.  The 
best  Christians  arc  the  least  in  their  own  eyes.* 
Lord,  when  I  contemplate  what  thy  grace  hath 
wrought  in  me,  and  done  for  me,  and  enabled  me 
to  do,  may  I  have  a  constant  sense  of  my  own 
imperfections,  and  be  nothing  in  my  own  eyes, 
but  be  still  going  on  towards  perfection ! 

*  Nilque  putans  actum  dum  quid  superesset  agendum. 


86  MEDITATION    VII. 

8.  Divine  grace  raises  the  mind  above  this 
world,  and  fixes  the  aiVecticns  upon  another.  It 
is  of  an  aspiring  nature,  and  moves  with  a  con- 
stant tendency  towards  heaven.  The  Christian, 
in  passing  through  this  world,  which  lies  in  his 
\vaj,  maintains  a  continual  warfare  against  it, 
in  all  the  forms  under  which  it  appears,  and 
through  faith  overcomes  it  j  strips  it  of  its 
charms  and  lays  it  under  his  feet.  By  the  cross 
of  Christ  he  is  "  crucified  to  the  world  and  the 
world  to  him."  His  heart  being  in  heaven,  he  looks 
down  upon  this  earth  with  a  pious  contempt,  and 
passes  through  its  various  scenes  of  vanity  and 
trial  with  indifference,  "  weeping  as  though  he 
"  wept  not,  and  rejoicing  as  though  he  re- 
"  joiced  not."  Such  was  the  apostle's  happy 
temper  of  mind,  which  he  recommends  to  others, 
1  Cor.  vii.  30.  The  affairs  of  religion,  and  the 
world  to  come,  appeared  so  important,  and  so 
possessed  his  thoughts  and  all  his  faculties, 
that  this  world  was  almost  out  of  his  sight. — 
The  solemn  and  interesting  scenes  which  will 
take  place  at  the  day  of  the  Saviour's  second  ap- 
pearing (which  he  emphatically  styles  tJiat  day) 
so  habitually  possessed  his  mind,  that  in  com- 
parison therewith  every  other  day,  with  all  its 
occurrences,  were  but  dreams  and  vanity.  Alas  ! 
that  I  know  no  more  of  the  efficacy  of  divine 
grace  in  this  view !  that  my  affections  are  no 
more  carried  out  after  the  things  of  a  future 
world,  and  that  I  feel  no  more  indifference 
towards  present  things :  That  I  have  been  so 
much  hindered  in  my  heavenly  course  by  earth- 
ly troubles  or  enjoyments.  Yet  I  desire  to  bless 
God  that  the  concerns  of  eternity  have,  as  I 
hope,  the  chief  sway  with  me :  may  they  have 
my  whole  heart  !  And  by  looking  less  at  the 
things  which   are  temporal,  and  more   at  those 


On  the  Influence  of  the  Spirit.  B7 

>vhich  are  eternal,  may  I  have  encreasing  evi- 
dence that  I  have  not  received  the  grace  oT  God 
in  vain. 

MEDITATION  VIII. 

On  the  Influences  of  the  Holy  Spirit, 

Phil.  i.   19.    The  snpplij  of  the  S^iirit  of  Jesus 
Christ. 

There  are  fevr  mistakes  in  religion,  I  appre- 
hend, more  prejudicial  to  Ciiristianity  and  the 
souls  of  men,  than  that  of  confining  the  opera- 
tions of  the  spirit  to  his  miraculous  works,  in 
the  first  dispensation  of  tlie  gospel,  Christ 
promised  his  spirit  '<  to  abide  with  the  church 
forever."  And  the  apostle,  in  the  above  pwssage, 
speaks  of  the  supply  of  the  spirit  of  Jesus  Christ 
as  what  he  desired  and  hoped  to  be  imparted  to 
him,  not  only  for  the  proof  of  his  aposticship, 
but  for  the  promoting  of  his  salvation.  In  the 
same  view  we  are  encouraged  to  seek  and  depend 
upon    the  same  divine  influence. 

The  spirit  of  God  (which  is  also  called  the 
spirit  of  Christ,  being  conveyed  through  him) 
IS  spoken  of  in  scripture  as  given  to  all  the  faith- 
ful. *'  Know  ye  not  that  ye  are  tlje  temple 
*'  of  God  ?  and  that  the  spirit  of  God  dwelleth 
*'  in  you  ?"  "  By  this  we  know  that  he  abi- 
'*  deth  in  us  by  the  spirit  that  he  hath  given  us." 
*'  Because  ye  are  sons,  God  hath  sent  forth  the 
"  spirit  of  his  son  into  our  hearts."— To  be 
*'  under  this  influence  is  spoken  of  as  character- 
istic of  a  true  Cliristian.  "  As  many  as  are 
"  led  by  the  spirit  of  God  they  are  the  sons  of 
^'  God.      Whereas,  «'  if  any   man  have  not  the 


8(8  MEDITATION    VIII. 

«  spirit  of  Christ,"  he  is  declared  to  be  "  none 
gf  his.-'  Sensual,  and  not  having  "  the  spirit," 
are  characters  of  the  same  persons. — Regenera- 
tion is  represented  as  the  "renewing  of  the 
*'  Holy  Glio.r>t."  And  in  every-  renewed  soul 
tlie  holy  spirit  is  said  to  take  up  his  abode." — 
*'  Ye  aj'e  not  in  the  flesh  but  in  the  spirit,  if  so 
*«  be  the  spirit  of  Christ  dwelleth  in  you." — 
The  divine  spirit  doth  not  accomplish  his 
work  in  the  hearts  of  men  at  once,  but  by  dwei' 
ling  there  affords  continued  assistance  in  main- 
taiaiiig  and  carrying  it  on.  "  The  supply  of 
**  the  spirit,"  imparts  coiUinued  communica- 
tions of  that  divine  influence. 

This  supply  is  afforded  for  the  improvement 
of  every  Christian  grace.  Tiie  several  divine 
virtues,  love,  joy,  peace,  long-suffeiings,  &c.  are 
called  "  the  fruits  of  the  spirit."  This  influence 
is  also  impaited  as  a  spirit  of  vri&dom  and  revela- 
tion in  the  "  knowledge  of  Christ."  for  givir/g 
i'ne  Christian  further  instruction  and  light  in  the 
great  things  of  religion,  both  of  faith  and  prac- 
Tice. — This  supply  of  the  spirit,  likewise  furnishes 
the  Christian  for  the  duties,  difticultie-s  and  trials 
of  his  course  and  warfare.  "  My  grace,"  says 
our  Lord  to  the  apostle  under  a  severe  con- 
flict, "  is  sufficient  for  thee."  And  every  Chris- 
tian may  hope  to  be  "  strengthened  v;ith  all 
*•  niigiit,  by  the  spirit,  in  the  inner  man,"  for 
doing  and  suffering  every  thing  he  is  called  to, 
if"  in  a  due  manner  he  looks  to  him  and  depends 
Tipon  htm.  We  are  directed  and  encouraged 
'j  come  boldly  to  the  throne  of  grace,  "  that 
**  we  may  find  grace  to  help  in  every  time  of 
•'  need." 

O  my  soul,  be  thankful  for  the  promised   as- 
sistances and  supplies  of  the  good  spirit  of  God^ 


On  the  Influence  of  the  Spirit,  89 

who  is  the  Shekiuah,  the  glory  of  the  Chris- 
tian church.  Blessed  be  God  for  all  the  help, 
success  and  comfort,  I  have  had  under  his  con- 
duct. To  this  I  would  ascribe  the  praise  of  all 
that  I  am,  and  all  that  I  have  done.  From  the 
assistance  I  have  experienced  in  past  difficulties, 
1  would  take  e^icouragement  to  depend  upon  the 
same  for  the  future.  Whatever  dangers,  temp- 
tations, and  trials  may  yet  lie  before  me,  let  me 
Mait  upon  the  Lord  to  renew  my  strength.—- 
While  I  work  out  my  own  salvation  with  feai' 
and  trembling,  I  would  also  do  it  with  a  cheer- 
ful hope  and  confidence  in  God  to  "  wark  in  me'* 
hy  his  spirit,.  "  to  will  and  to  do.". 

Two  things  I  wouUl  prescribe  to  myself,  as 
stated  maxinis  of  conduct,  inz.  always  to  keep 
close  to  my  heavenly  guardian  and  helper;  de- 
pending not  on  my  own  wisdom  and  ability  but 
on  his:  sensible  that  if  left  to  myself  I  can  do 
nothing  ti-uly  good  ;  but  that  '^  through  Christ 
"  strengthenit)g  me  I  can  do  all  things." — And 
to  engage  the  supply  of  the  spirit  of  Jesus,  for 
every  goodv  work,  I  would  take  care  not  to 
"  grieve  or  quench  the  Spirit,"  but  yield  to  ail 
his  motions  in  my  heart,  and  govern  myself  by 
all  the  rules  of  his  word  :  praying  with  ail  prayer 
and  supplication  to  my  Father  who  is  in  heaven, 
who  has  promised  >'  to  give  his  Spirit  to  them 
«  that  ask  it." 

But  besides  the  more  stated  and  necessary  aids 
of  the  divine  spirit,  common  to  all  the  faitliful, 
tiiere  is  what  may  be  called  the  extraordinary 
influence  of  the  spirit,  vouchsafed  to  some  per- 
sons  at  some  particular  times,  and  on  some 
special  occasions,  for  answering  some  peculiar 
purposes.  For  instance  ;  sometimes  a  special 
effusion  of  the  spirit  of  God  is  atlbrded  to  las 
i2 


90  MEDITATION  VIII. 

servants,  to  prepare  them  for  extraordinary  trials 
"whicK  lie  before  them,  and  to  fortify  their  minds 
for  sharp  conflicts.  Sometimes  the  favour  is 
granted  when  actually  hearing  such  trials,  so 
that  they  have  been  supported  under  them,  and 
carried  through  them,  far  beyond  their  expec- 
tations. 1  have  met  with  the  case  of  a  person  who 
had  a  variety  of  heavy  trials  upon  him  at  once^ 
any  one  of  which,  he  says,  would  havp  been 
enough  to  have  crushed  him,  had  he  enjoyed 
only  common  measures  of  grace  and  strength; 
But  so  abundant  and  seasonable  was  the  supply 
of  the  spirit,  that  when  things  were  at  the 
worst,  he  was  brought  to  a  lull  resignation  to 
the  will  ot  God,,  and  to  sucli  calnuiess  and  sere- 
nity as  he  never  enjoyed  before  5  that  he  was  so 
firmly  persuaded  of  a  good  issue  to  all,  as  to 
enjoy  the  comfort  of  deliverance  even  before  it 
came  ;  and  that  sometimes,  after  intense  acts  of 
devotion,  the  exultation  of  his  mind  was  such, 
that  he  could  scarcely  suppress  it  in  the  cornr 
pa ny   of  his  friends. 

Extraordinary  assistance  is  sometimes  affbrded 
for  special  direction  in  cases  of  perplexity.  When 
the  Christian's  mind  has  been  embarrassed  and 
his  thoughts  divided  aboat  the  path  of  duty ; 
"when  he  has  been  earnestly  solicitous  to  know 
the  way  he  should  chuse,  and  wiMing  rather  to 
suffer  than  to  sin  ;  in  consequence  of  frequent 
and  fervent  supplications  for  the  divine  guidance, 
God  has  at  length  determined  his  mind  with  so 
much  strength  and  clearness,  that  he  has  had  tha 
fullest  satisfaction  that  the  decision  was  from 
heaven.  In  some  instances  the.  consolation  and 
direction  which  the  Christiai>  has  received,  has 
been  by  means  of  some  suitable  passage  of  scrip- 
ture suddenly  pcesented  to  his  thoughts. 


On  the  Influence  of  the  Spirit  91 

Sometimes  the  spirit  of  God  accompanies  hiia^ 

^'ovd  and  ordinances  with  such  power,  as  to  af- 
ford Christians  extraordinary  light  and  comfort, 
so  as  to  make  them  <' joyful  in  his  house  of 
"  prajer;"  and  at  the  table  of  the  Lord  in  par- 
ticular, they  have  found  such  enlargement  of 
soul,  and  such  a  sealing  of  divine  love,  as  to 
give  them  a  deiigiitfui. foretaste  of  heaven.  And 
in  some  instances  Christians  of  high  attainments 
in  religion,  have  experienced,  in  the  secret  ex- 
ercises of  meditation  and  prayer,  extraordinary 
manifestations  of  the  divine  love  to  their  souls, 
and  such  •*  witness  of  the  Spirit"  respecting  their 
spiritual  state,  as  have  filled  them  with  "joy  un- 
''  i4)4iakable  and  full  of  glory."  A-  remarkable 
instance  of  this  kind  is  recorded  in  the  life  of 
thtt  great  Mr.  John  Howe^  in  which  is  given  a 
passage  translated  into  English,  which  was  found 
>vritten  in  Latin  by  that  eminent  divine,  in  a^ 
blank  page  of  the  Bible  which  he  used  in  his 
study.  He  there  relates,,  that  after  having  largely 
discoursed  on  2  Cor.  i.  12.  '*  This  is  our  re- 
"  joicing,  the  testimony  of  our  consciences,"  &c. 
he  awoke  oae  morning,  from  a  most  delightful 
dream,  Dec.  26,  1689,  when  he  had  such  a 
signal  pledge  of  divine  favour,  as  he  often  re- 
flected upon  v'ith  great  complacency.  But  thai; 
at  another  time,  Oct.  12,  1704,  he  experienced 
such  a  comforting  influence  of  the  holy  spirit, 
as  far  surpassed  the  most  expressive  words  that 
his  thoughts  couki  suggest. 

If  these  things  do  mot  agree  with  some  men's 
schemes  of  divinity,  any  more  than  with  their  ex- 
perience, that  is  no  argument  against  them,  nor 
will  it  have  any  weight  with  such  as  know  them 
to  be  important  realities.  O,  my  God,  I  bless  thee 
hr  those  seasonable  supplies  of  the  spirit  which 


9fi  MEDITATION    IX. 

I^have  experienced:  for  all  the  advantages  of  his 
influence,  whether  ordinary  or  extraordinary.— 
I  praise  thee  for  all  the  supports  thou  hast  af- 
forded me  under  my  burdens  and  trials;  for  thy 
guidance  in  perplexity;  for  thy  assistance  in 
arduous  duties;  and  for  the  comfort  thou  hast 
afforded  me  in  thy  good  ways.  O,  my  God  !- 
never  leave  me  nor  forsake  me.  ''  Uphold  me 
"  by  thy  free  Spirit,"  and  always  proportion  my 
strength  to  my  day.  "  O  cast  me  not  away  frora. 
"  thy  presence,  and  take  not  thy  Holy  Spirit 
"from  me." 

MEDITATION  IX. 

The  Sphnfs  influence  defended  and  hnproved. 

liUKE  xi.  13. — Hoiv  much  more  shall  your  hea^ 
venli/  Father  give  the  Holy  Spirit  unto  them 
that  ask  it. 

Many  warm  disputes  have  been  raised  in  the 
church  of  Christ  about  the  influences  of  tha 
holy  spirit,  the  freedom  of  the  will,  Sec.  But 
1  shall  leave  them  with  those  whose  leisure, 
profession  .  and  studies,  may  qualify  them  to 
judge  of  such  points  better  than  I  can  pretend- 
to  do.  There  are,  however,  truths  of  great 
importance  which  I  can  clearly  discern,  in  the 
midst  of  that  dust  which  has  been  raised  by  the 
violent  agitations  of  learned  men  upon  these  sub- 
jects. There  are  conclusions  which  appear  to- 
me firm  and  solid,  which  I  purpose  to  abide  by, 
notwithstanding  some  difficulties  that  attend 
them. 

Our  Lord  himself,  in  the  above  passage,  has 
expressly  taught  us,  That  God,  our  heavenly  Fa- 
ttier, is  ready    to  give   the  holy   spirit  ta  theKt 


Tlie  Spirit's  Influence  Improved,  93 

that  ask  it,  and  more  ready  to  confer  this  bles- 
sing than  earthly  parents  are  to  give  good  things 
to  their  cliildren.  From  hence  1  cannot  but 
conclude,  that  good  men  under  the  gospel  have 
the  assistance  of  the  spirit,  not  only  in  what  is 
absolutely  necessary  to  the  heing  of  a  Christian, 
but  also  in  what  concerns  his  ivell-btin^ :  for 
more  eminent  degrees  of  sanctilication,  and  the 
performance  of  the  more  arduous  services  to 
which  he  may  be  called  ;  as  also  for  his  support 
and  consolation  when  he  is  called  out  to  suff'er 
for  religion.  But  it  is  equally  plain,  from  this 
passage  and  many  others,  That  the  way  to  obtain 
this  heavenly  gift  is  to  asL'  it  of  God  in  humble, 
earnest,  continued  and  believing p/Y/^/rr.  "  Ask," 
says  our  Lord,  "  and  ye  shall  receive,  seek,  anil 
*'  ye  shall  find."  In  this  way  the  Christian  may 
hope  for  grace  proportioned  to  his  occasions  and- 
circumstances. 

O,  my  soul  !  lie  thou  at  God's  footstool  :  wait 
beneath  his  throne,  and  endeavour,  by  humble, 
important  supplications,  to  obtain  this  glorious 
blessing.  Nor  would  I  only  implore  the  assis- 
tance of  the  spirit  in  general,  in  the  expecta- 
tion of' receiving  it,  but  I  M'ould  also  be  solicit- 
ous to  be  assured  that  I  Jiave  his  presence  and 
help,  mortifying  my  corruptions,  sanctifying  my 
leniper.  goverrrlng  my  passions,  directing  me  in 
my  diHTicuUies,  enlargiiig  n^e  in  acts  of  worship, 
maintaining  my  intercourse  with  heaven,  render- 
ing me  free  and  cheerful  in  religion,  ready  to 
every  good  work,  and  likewise  patient  and  joy- 
ful in  tribulation.  Lord  favour  me  in  this,  where- 
in so  much  as  the  pleasure  and  triumph  of  the 
Christian  life  consists. 

lean  see  no  inconsistency  between  the  spirit's 
he}p5  aad  human  endeavuurso    These  are  always 


94  MEDITATION  IX. 

in  conjunction.  The  divine  assistance  does  net 
render  our  exertions  unnecessary,  nor  are  our 
best  endeavours  sufficient  without  the  divii»€ 
help  :  there  is  a  concurrence  of  both.  We  are 
not,  the^efore,  to  sit  still  and  indulge  in  sloth, 
Under  a  pretence  that  we  cannot  move  or  act 
without  some  extraordinary  supernatural  excita- 
tion. All  the  duties  of  religion  are  our  proper 
work;  and  the  assistance  of  the  spirit  of  God 
is  so  far  from  being  an  excuse  for  the  neglect  of 
them,  that  it  is  the  greatest  encouragement  to 
them.  The  language  of  the  divine  word  is, 
"  Work  out  your  own  salvation,  for  it  is  God 
"  that  worketh  in  you."  We  are  to  work,  be- 
cause God  worketh  in  us  ;  that  is,  assists  us  in 
our  work.  In  all  the  duties  of  religion,  we  work 
through  and  by  him,  not  merely  as  his  instru- 
ments, but  as  proper  agents,  moving  and  acting 
under  his  conduct  and  influence.  Hence  that 
saying  of  the  apostle,  "  I  laboured,  yet  not  I,  but 
"  the  grace  of  God  that  was  with  nie." 

Attend,  O  my  soul,  to  thy  duty  in  the  whole 
compass  of  it.  '  I  am  to  believe,  repent,  obey 
and  work  out  my  salvation,  looking  up  to  hea- 
ven for  grace  and  strength.  I  would  exert  my- 
self as  if  all  was  to  be  done  by  my  own  power, 
and  at  the  same  time  depend  on  God  and  his 
grace  as  that  without  which  I  have  no  power  at 
all. 

I  take  it  for  certain  that,  as  the  spirit  is  given 
to  difterent  persons  in  different  measures,  that 
difference  greatly  depends  upon  their  conduct, 
and  the  improvement  which  they  respectively 
make  of  the  spirit's  assistance.  "  To  him  that 
"  hath,  (it  is  said)  shall  be  given,  and  he  shall 
**  have  more  abundance;  but  whosoever  hath  not 
"  (that  is,  doth  not  improve  what  he  hath,)  from 


The  SpirWs  Influence  improved,  95 

^  him  shall  be  taken  away  even  that  he  hath." 
The  diligent  hand  maketh  rich.  Tlie  more  hum- 
ble, watchful  and  prayerful  the  Christian  is,  the 
more  shall  he  abound  in  the  gifts,  the  fruits,  and 
the  comforts  of  the  spirit.  But  if  lie  grow  care» 
less  and  slothful,  indulging  the  lust:^  of  the 
flesh,  or  giving  way  to  anger,  wrath,  bitterness 
of  spirit,  he  will  grieve  the  good  spirit  of  God, 
and  may  expect  the  withdrawment  of  his  pre- 
sence,  as  a  punishment  of  his  folly  and  sin. 

Since  the  promise  of  the  spirit  is  made  in  ge- 
neral to  them  that  ask  it,  all  those  who  humbly 
and  earnestly  seek  this  blessing  have  encourage- 
ment to  hope  for  the  bestowment  of  it,  and  none 
but  they.  If  any  have  it  not,  it  is,  as  the  apos- 
tle James  speaks,  "  because  they  ask  not,"  or, 
if  they  ask  and  have  not,  it  is,  "  because  they 
"  ask  amiss."  None  have  any  cause  to  object 
that  they  cannot  ask  aright.  Doubtless  we  are 
capable  of  such  asking  as  is  required,  and  made 
the  condition  of  receiving ;  otherwise  the  pro- 
mise were  in  fact  no  promise :  a  promise  to  mock 
and  deceive  us.  I  pretend  not  to  solve  all  the 
difliculties  that  may  be  started  on  this  subject. — = 
But  the  ideas  God  has  given  us  of  himself  in  his 
word,  and  the  declarations  he  has  there  made, 
may  assure  us  that  he  does  not  lay  our  salvation 
upon  things  absolutely  out  of  our  reach.  What- 
ever inability  we  are  under  from  the  fall,  a  suf- 
ficient remedy  is  provided  through  a  mediator. — 
Since  God  has  called  us  to  so  many  duties,  and 
promised  his  holy  spirit  to  them  that  ask  it,  to 
assist  them  therein,  we  must  conclude  those 
duties  are  possible,  and  that  the  necessary  assis- 
tance will  not  be  denied.  In  short,  none  shall 
perish  for  want  of  needful  assistance  on  God'S 
part.    None  can  justly  say  that  they  could  not 


96  MEDITATION  IX. 

lislp  sinning,  nor  will  they  be  able  at  last  te  say 
that  their  damnation  is  unjust,  or  that  God  was 
not  as  sincere  in  his  promises  of  grace,  as  in  his 
threatenings  of  wrath.  Their  convictions  of  this 
will  leave  them  forever  speecliless.  And,  if  the 
rfial  Christian  has  not  that  measure  of  the  spi- 
rit's influence  which  is  sufficient  for  the  whole  of 
his  duty,  it  is  either  because  he  does  not  duly 
seek  it,  or  because  by  some  criminality  he  forfeit* 
it. 

Finally,  T  would  ever  bear  it  in  mind  as  a 
certain  and  most  important  truth.  That  the  great 
end  of  all  the  spirit's  operations  is  sanctification 
of  heart  and  life,  or  the  performance  of  good 
works.  Indeed,  the  promoting  of  holiness, 
(which  is  the  refining  our  natures,  and  conform- 
ing them  to  the  divine  image,)  is  the  grand  ob- 
ject of  all  God's  designs  and  acts  of  grace.—- 
This  was  the  end  of  the  glorious  scheme  of 
redemption  by  Jesus  Christ,  who  is  said  to  have 
<'  given  himself  for  the  church,  that  he  might 
"  sanctify  and  cleanse  it,  and  present  it  a  glori- 
^*  ous  church,  without  spot  or  wrinkle,  or  any 
"  such  thing.  He  gave  himself  for  us  that  he 
"  might  redeem  us  from  all  iniquity,  and  purify 
^'  unto  himself  a  peculiar  people,  zealous  of 
"  good  works."  For  this  he  lived  and  preached, 
and  died  a  victim.  For  this  also  he  promised  and 
sent  his  spirit.  This  is  expressly  mentioned  as 
the  great  end  for  which  the  divine  influence  is 
bestowed.  T!ius,  says  God,  by  the  prophet 
Ezekiel,  "  I  will  put  my  spirit  within  you,  and 
"  cause  you  to  walk  in  my  statutes,  and  ye  shall 
"  keep  my  judgments  and  do  them." 

I  cannot,  therefore,  understand  what  they 
mean,  or  how  they  read  their  Bibles,  who  speak 
iu  such  diminutive  terms  as  some  do,  of  ^ood 


"^\ 


The  Spirits  Infinence  Improved,  97 

ttorl's^  as  if  they  were  of  no  necessity  in  religion, 
or  of  no  intrinsic  value.  We  must  not  indeed 
put  them  in  Christ's  stead,  and  depend  on  them 
for  that  merit  wliich  is  proper  to  his  righteous- 
ness ;  but  tlien  we  must  be  equally  careful  not  to 
substitute  Christ's  righteousness  in  the  room  of 
our  own,  or  to  depend  upon  what  he  has  done  for 
us,  to  the  neglect  of  what  he  requires  to  be  done 
by  us.  This  is  an  error  of  tha  most  pernicious  con- 
sequence ;  the  worst  heresy  that  infests  the  Christian 
church.  This  makes  void  the  law  of  God,  sub- 
verts the  design  of  the  gospel,  and  sets  aside  the 
office  of  the  blessed  spirit. — 0,  my  God,  suffer  ine 
not  thus  to  pervert  and  abuse  the  gospel  of  thy 
grace.  Grant  me  thy  spirit  as  a  <'  spirit  of  holi- 
ness." Make  me  rich  in  good  works.  Help  mc 
to  abound  in  all  "  the  fruits  of  righteousness  whicli 
"  are  to  thy   praise  and  glory  by  Christ  Jesus." 

In  whatever  darkness  men  of  a  disputing 
humour  may  involve  these  subjects  of  grace  and 
duty  of  faith  and  works,  of  the  spirifs  influ- 
ence, and  Iiuman  endeavours,  the  views  I  have 
taken  of  thecn  appear  to  be  so  clearly  founded 
on  sciipture,  so  consistent  and  so  important, 
that  I  cannot  relinquish  them  upon  any  little 
cavil  that  may  be  raised  against  them.  Upon 
the  whole,  there  are  tv;o  conclusions  in  whicli 
I  am  firmly  established,  which  comprehend  the 
substance  of  my  reflections,  namely. — That  all 
our  success  and  attainments  in  religion  must 
be  ascribed  to  the  assistance  of  God's  spirit,  and 
all  our  miscarriages  to  our  own  sirful  neglects. 
That  every  man's  salvation  is  of  grace,  and  every 
man's  damnation  of  himself. 

O,  my  soul !  wait  thou  on  God  for  all  needful 
supplies  of  his  spirit.  I  have  his  promise  for  it, 
and    may    be    secure   of  the   performance,  if  I 


98  MEDITATION  X*. 

myself  do  not  put  a  bar  in  the  way,  by  despis- 
ing the  blessing,  or  neglecting  the  appointed 
means  of  obtaining  it.  Luke  says,  '•  He  will 
*'  give  his  holy  spirit  to  them  that  ask  him." 
Matthew  has  it,  "  He  will  give  good  things'^  to 
such  ;  which  includes  all  needful  good.  I  may 
therefore  cheerfully  expect  grace  sufficient  for 
me.  For  this,  O  my  God,  1  would  constantly 
supplicate  before  thy  throne,  with  such  importu- 
nity as  shews  a  high  value  for  the  blessing.-— 
Lford  favour  me  herewith  !  0  vouchsafe  me  thy 
spirit,  and  all  the  good  things  comprehended  in 
that  gift,  and  1  shall  rejoice  in  them  more  than 
in  all  riches.  Let  me  have  thy  special  conduct 
in  the  great  concerns  of  my  soul.  Lead  me 
by  thy  spirit  in  the  ways  of  truth,  of  righteousness 
and  peace.  Lord  take  me  under  thy  powerful 
p-rotection ;  preserve  me  from  all  hurtful  er- 
rors, and  from  every  false  way.  Let  thy  spirit 
dwell  in  me,  as  my  strength,  my  light,  and  my 
comforter.  "  Guide  me  by  thy  counsel,  and  after- 
wards leceive  me  to  glory. *^ 

MEDITATION  X. 

On  the  Special  Conduct  of  Providence, 

Prov.  iii.  5,  6.  Trust  in  the  Lord  with  all  thy 
heart,  and  lean  not  to  thy  oivn  understanding. 
Jn  all  thi/  icays,  acknowledge  him,  and  he  will 
direct  thy  paths. 

The  doctrine  of  a  particular  providence,  which 
is  clearly  taught  in  the  sacred  writings,  is  as 
reasonable  as  it  is  comfortable.  To  acknowledge 
that  providence  is  the  duty  of  all,  and  to  exercise 
an  habitual  faith  in  it,  is  the  happiness  of  all 
good  men  j   who  have  sufficient  warrant  to  coi^- 


On  a  Special  Providence.  9& 

suler  themselves  as  being  more  especially  undei' 
the  divine  conduct,  not  only  in  the  affairs  of 
their  souls,  and  such  as  immediately  respect 
religion,  but  in  those  also  uliich  relate  to  this 
world;  especially  such  as  are  the  most  impor- 
tant, and  have  the  greatest  influence  upon  their 
spiritual  interests. 

As  this  doctrine  is  so  fully  set  forth  in  the 
Bible,  that  glorious  system  of  religion,  the 
Christian  has  unspeakably  the  advantage  above 
all  others.  The  heathens  were  miserably  in  the 
dark  respecting  it.  Some  of  the  philosophers 
denied  all  providence;  particularly  the  Epicu- 
reans.  And  no  wonder  that  they  who  thought 
the  world  was  made  by  chance,  should  think  it 
might  be  governed  so.  Aristotle  is  said  to  have 
confined  a  providence  to  the  heavens,  and  de- 
nied its  interposing  in  human  affairs:  and  even 
the  Sto'icA,  who  zealously  asserted  it,  so  limited 
it,  as  to  leave  it  of  little  use  and  comfort  to 
mankind.  Though  they  taught  that  there  was 
a  general  providence  which  governed  the  several 
species  of  beings,  some  held  that  it  did  not  ex- 
tend to  individuals  and  others  exempted  the 
lesser  concerns  of  men  from  its  cognizance.— 
Hence  that    saying   of   Cicero^    '  The   gods  take 

*  care  of  the  greater  affairs,  but  neglect  the  less.'* 
They  tniglit,  for  instance,  superintend  such  mat- 
ters as  the  setting  a  ruler  over  a  nation ; 
but  did  not  interest  themselves  in  the  low 
affairs  of  private  families  or  particular  persons. 
And  it  seems  the  best  of  these  sages  ascribed  to 
virtuous  men  a  sort  of  self-sufficiency  indepen- 
dent on  God  and  providence.  <  What  need  is 
<    there'    (says    Seneca)     '  for     importuning    the 

•  gods,  and   wearying  them   with  your  petitions  ? 

*  Magna  curant  Dii,  parva  negligunt. 


100  MEDITATION     X. 

*  Make  yo^arself  happj/f  These  were  the  prin- 
ciples oF  the  people  that  sate  in  darkness,  and 
in  the  region  of  the  shadow  of  death.  How  un- 
comfortable were  thej,  compared  with  tliat 
scheme  of  providence  laid  down  in  the  bible  ! 
There  we  are  plainly  taught  that  all  things  are 
under  a  divine  superintendence  ;  and  particularly 
that  "  the  steps  of  good  men  are  ordered  by 
'<  the  Lord.*'  Not  only  that  they  enjoy  such  a 
general  care  of  providence  as  preserves  them 
from  certain  destruction ;  but  that  they  may 
expect,  if  they  duly  wait  upon  God  for  it,  an 
immediate  interposition  of  his  hand,  pointing  out 
to  them  the  v»ay  of  duty  and  safety.  This  has 
been  the  sentiment  of  many  eminent  persons 
who  have  appeared  free  from  the  least  tincture 
of  enthusiasm.  '  Those  that  truly  fear  God,' 
(says   the  renowned   sir  Matthew  Hale)   '  have  a 

<  sacred    guidance  from    a   higher  wisdom     than 

*  v/hat  is    barely  human,   namely    the    spirit    of 

<  truth  and  v/isdom,  that  doth  really  and  truly^. 
«  though  imperceptibly,  prevent  and  direct 
^  them.  And  let  no  man  think  this  a  piece  of 
'  enthusiasm  ;   any  man  that  fears  Almighty  God, 

<  that  relies  upon   him,  and  that  calls  upon   him 

*  for  his  guidance    and  direction,  has  it  as  really 

<  as    a    son    hath    the    counsel    of   his    father. — 

<  Though    the    voice     be    not    audible    nor    the 

*  direction   perceptible  to  sense,  yet  it  is  as  real 

*  as  if  a  man  heard  a  voice  saying,  "  this  is  the 
'^  way,  walk  in  it."  The  devout  and  holy  bishop 
Leighton,  in  several  of  his  letters,  speaks  to  the 
same  effect.  Thus  writing  to  a  friend,  who 
liad  a  matter  of  difficulty  before  him,  he  says, — 
«  Our  business  is   the  study  of  sincerity  and  pure 

*  intention  ;  and  then  certainly  our  blessed  Lord 

t  Quid  votis  opus,  turpe  est  Deos  fatigare :  fac.  te 
fselice.Ti, 


On  a  Special  Providence,  101 

<  will  not  suft'er  us  to  lose  our  way  for  want  of 
*  light.'  We  have  his  express  promise  in  the  text, 
that  if  in  all  our  ways  we  acknowledge  him,  he 
will  direct  our  paths. 

There  is  indeed  no  small  difficulty  in  discern- 
ing the  divine  conducting  hand,  and  no  little 
danger,  in  some  tcmpers^  especially,  of  being 
imposed  upon,  and  mistaking  a  strong  fancy  of 
our  own  for  the  voice  of  God,  But,  though 
some  may  be  deceived,  [and  therefore  all  need 
caution,  this  is  no  argument  against  the  doc- 
trine of  a  providence ;]  and  God  knows  how  to 
preserve  his  servants  from  delusion^  who  humbly 
wait  on  him.. 

His  providential  conduct  is  exercised  in  various 
ways.  Sometimes  it  is  by  common  means; 
such  as  the  advice  of  friends,  or  the  deliberations 
of  our  o\vrt\  piinds,  whereby  we  are  determined 
this  way  orljfaat,  without  perceiving  any  special 
interposal  ol^^rovidence.  God  may  secretly 
d-irect  a  friend  to  give  such  advice  as  may  deter* 
mine  ourconduct;  or,  if  several  advise  different- 
ly, he  may  secretly  influence  our  minds  which 
counsel  to  prefer  a.rul  follow.  In  other  instances 
a  sudden  thought  may  be  struck  into  the  mind, 
which  at  once  determines  us  in  such  a  manner, 
that  we  could  not  but  think  it  was  from  God.— 
Sometiines  a  person  in  great  suspense  is  direct- 
ed to  a  text  of  scripture,  so  applicable  to  the 
case,  and  set  home  with  such  force,  as  at  once 
to  resolve  his  difficulty  and^  determine  his  con- 
duct.* 

Such  as   know  nothing   of  these    things   may, 
ridicule   them,  but  good   men   will  not  be  laugK-. 

♦  See   Orton's  Life  of  Doddridge,  8vo.  p.  Sf, 
K  3 


t02 


MEDITATION   X. 


cd  out  of  their  comforts  and  dependence  on  God^ 
Whatever  darkness  or  difficulty  there  may  be  in 
the  circumstances,  I  reckon  the  thing  itself 
certain.  Many  Christians  have  experienced  a 
special  light  and  conduct  from  heaven  in  their 
aifairs.  All  may  not  experience  it  at  all  times; 
but  I  believe  it  is  ordinarily  vouchsafed  to  such 
as  are  most  observant  to  providence,  resigned  to 
it  and  dependent  upon  it  :  to  such  as  are  most 
devout  and  prayerful,  particularly  upon  special 
occasions,  and  in  the  more  important  turns  of 
life,  wherein  the  Christian's  duty,  usefulness  and 
comfort,  or  the  credit  and  interest  of  religion 
may  be  eminently  concerned. 

I  adore  thee,  O  my  God,  for  any  instances 
"wherein  I  have  experienced  thy  favour  in  this 
respect.  O  my  soul,  still  wait  on  God:  live  in 
a  constant,  humble  dependence  upon  him, — 
•*  Trust  in  the  Lord  with  all  thine  heart,  and 
<*  lean  not  to  thy  own  understanding."  Thou 
canst  not  see  into  futurity  ;  thou  knowest  not 
what  shall  be  on  the  morrow ;  nor  art  thou  fit 
to  chuse  what  should  be.  Leave  all,  therefore,  in 
the  hands  of  infinite  wisdom.  Consult  the 
divine  oracles.  In  all  thy  ways  acknowledge 
God,  beg  his  guidan(;(e  and  blessing,  believing 
that  he  will  direct  thy  paths.  Lord,  1  plead  thy 
promise.  '•  Send  forth  thy  light  and  truth,  let 
*<  them  lead  me,  and  make  my  way  strait  before 
"  my  face  !** 


C     103     ] 
MEDITATION  XL 

On  Contentment  with  our  present  tot, 

Phil.  iv.   i  I.  I  have   learned    in    whatever   state 
I  am,  therewith  to  be  content. 

Among  the  many  infirmities  of  mankind,  it  is 
a  general  one  to  be  iond  of  change,  and  desir- 
ous of  something  new.  They  would  fain  be  in 
some  other  state  than  that  in  which  they  are, 
and  wish  to  be  in  what  they  think  a  better.  This 
discontented  turn  of  mind  is  the  source  of  no 
small  U!ieasiness  and  disappointment.  The 
great  apostle  had  attained  more  wisdom.  He 
tells  us,  that  he  "had  learned  in  whatever  state 
"  he  was,  therewith  to  be  content."  He  wa3 
not  only  submissive  to  the  will  and  appoint- 
ment of  God,  in  every  condition  of  life,  but  had 
a  complacency  in  it.  His  chief  concern  was 
about  his  duty,  and  how  to  comport  with  the 
providence  of  God  in  its  dispensations,  leaving 
Him  to  dispose  of  his  outward  affairs  as  he 
pleased,  without  any  painful  solicitude. 

Not  that  every  state  was  perfectly  the  same 
to  him :  he  could  not  but  be  sensible  to  a  dif- 
ference between  a  good  and  a  bad  treatment  in 
the  world;  between  the  faithful  friendship  of  his 
beloved  Titus,  and  the  treachery  of  Demas  and 
others;  the  kindness  of  Gaius  and  Onesimus^ 
and  the  malice  of  Alexander  the  copper-smith  ; 
the  warm  aftection  and  zeal  of  some  among 
whom  he  laboured^  and  their  after  coolness 
towards  himself,  and  apostacy  from  the  gospel. 
He  cou'.d  not  but  feel  the  difference  betweeu 
persecution,  bonds  and  imprisonment,  and  full 
liberty  to  preach  the  gospel  ^  between  the  visioas- 


iX)4  ^^EDITATrON    XI. 

of  the  third  heaven  and  the  thorn  in  the  flesh. 
It  was  impossible  that  these  things  should  be 
equally  grateful  to  him.  And  yet  he  had  learn- 
ed in  every  state  to  be  content.  He  had  an  all- 
sufficiency  in  GoH,  and  a  sort  of  self-sufficiency 
(as  the  word  signifies)  in  his  own  mind,  from 
divine  principles  implanted  there,  which  led  him 
to  converse  with  God,  and  live  upon  him  in  all 
circumstances,  and  consequently  to  bear  every 
state  without  murmuring,  and  to  rest  in  it  with 
patience  and  pleasure,  as  what  God  had  ap- 
pointed. 

Glorious  attainment  !  Aim  at  this  thyself,  O 
my  soul!  Endeavour  after  this  blessed  evenness 
of  mind  ;  this  divine  composure,  this  holy  con- 
tentment in  every  state;  then  nothing  can  come 
amiss  to  thee.  Ev^ry  state  will  be  safe,  and  in 
the  main  comfortable.  If  it  be  ever  attained  thou 
must  learn  it:  learn  it  of  God.  Frequently, 
therefore,  apply  to  him  by  fervent  prayer,  for 
his  teaching.  Beg  that  he  would  discipline  and 
form  thy  heart  thereunto.  As  a  means  on  thj 
part,  often  attend  to  such  considerations  a3 
these. 

1.  That  God  governs  the  world,  and  has 
the  ordering  of  all  affiiirs.  Nothing  tends  more 
to  quiet  the  mind,  under  all  the  trials  and  griev- 
ances of  life,  than  a  firm  belief  in  divine  provi- 
dence, as  it  is  fully  set  forth  in  the  Bible,  that 
glorious  system  of  religion.  This  gives  the 
Christian  unspeakably  the  advantage  above  all 
others. — Contentmentvvas  indeed  a  subject  very 
much  laboured  by  some  heathen  writers;  but  it 
is  evident  they  wanted  a  true  foundation  of 
it:  The  knowledge  of »  divine  providence  super- 
intending and  governing  all  thfngs.  This  the 
Bible  supplies,  vv hie b  represents   the  providenca 


On  Contenfment  with  mir  lot.  lOn 

that  governs  the  world  as  universal,  powerful, 
righteous  and  holy,  merciful  and  good,  and  a» 
exercised  towards  good  men  with  special  tender- 
ness and  love.  Co4»template,  O  my  soul,  this 
pleasing  subject,  and  be  well  established  in  the 
belief  of  it.  Survey  it  in  all  its  properties,  and 
thou  wilt  find  it  a  powerful  argument  for  con- 
tentment, and  a  constant  source  of  consolation. 
Consider,  whatever  state  thou  art  in,  God  ha« 
the  ordering  of  it.  "  Not  a  spairow  falls  on  the 
"  ground  without  him,  and  the  hairs  of  thy 
*'  head  are  numbered."  If  Shimei  curse  David, 
it  is  because  '•  tiie  Lord  bade  him."  All  the 
ingredients  in  thy  cup,  and  all  the  variety  of 
thy  state,  are  from  him.  However  second 
causes  may  concur,  and  whatever  guilt  there 
n>ay  be  in  the  instruments  of  thy  trouble,  reli- 
jgion  teaches  thee  to  look  above  them  to  the 
first  mover.  Let  me  do  this  with  that  reverence 
of  his  authority  and  wisdom  which  becomes  mCo 
<*  Be  still  and  know  that  he  is  God.'^ 

2.  Consider   that    thy   present  state    may   be 
best     for    thee  :    if  not    most   agreeable    to    thy 

inclination,   yet    most   profitable    to   thy    soul . 

Hadst  thou  the  mixing  of  thy  own  cup, 
thou  wouWst  soon  destroy  thyself.  .  Were  all 
the  bitter  ingredients  taken  out,  though  it  would 
be  more  pleasing,  it  would  be  less  wholesome. 
Thou  wouldst  have  such  a  burden  removed  : 
thou  art  importunate  to  have  the  thorn  in  the 
flesh  taken  away.  But  the  answering  thy  peti- 
tion might  endanger  the  soul.  Resign  thyself 
then  to  thy  God,  fully  and  without  reserve: 
leave  him  to  carve  thy  portion  for  thee,  whose 
wisdam  is  infinite.  He  knows  what  is  best  for 
thee,  and  thou  art  assured  of  his  faithfulness 
ar.d    love.      "  All   the  paths    of    the    Lord  are 


10"6  MEDITATIOX    XT. 

"  mercy  and  truth  unto  such  as  keep  his  coVe- 
"  nant  and  his  testimonies." 

3.  Consider  there  is  no  state  in  the  present 
world  however  favourable,  that  is  entirely  free 
from  trouble.  Since  the  apostacy  there  is  a 
vanity  and  a  curse  in  all  our  enjoyments.  So 
that  we  do  but  deceive  ourselves  when  we  ex- 
pect so  much  relief  as  we  are  apt  to  do  from 
this  or  that  change.  We  find  something  pin- 
ches and  makes  us  uneasy  where  we  are,  and 
therefore  we  are  for  shifting  our  situation.  But 
it  would  be  to  no  purpose.  It  is  a  fruitless  effort 
for  rest  here  below,  where  we  can  never  find  it.— 
Wherever  we  fix  our  tent,  we  sliall  find  some- 
thing or  other  to  annoy  us.  Though  we  should 
repose  ourselves  under  the  most  pleasant  gourd-, 
some  "  v/orm  at  tlie  root'*  would  smite  it,  and 
make  it  presently  wither.  *  I  see'  (says  the  excel- 
lent Leighton) '  there  is  no  place,  city  or  coun*- 
^  try,  valley  or  mountain,  free  from,  that  sentence 

*  so  early  passed  upon  the  earth  for  man's  cause, 
♦*  Thorns  and  hriars  shalt  thou  bring  forth."'— 
<  But  he  that  is  well  shod   walks  on  safely  till  he 

*  come  where  there  are  none.  But  since  that  is 
'  not  here.y   we  are    to    use  great  deliberation   in 

*  our  removes.     Thorns  grow  every    where,   and 

*  from    all    things    below ;    and    to  a   soul    trans- 

*  planted  out  of  itself  to  the  root  of  Jesse,  peace 

*  grows  every  where  too,  from  him  who  is  our 
'  peace.'  We  shall  find  something  amiss  in  every 
state.  If  present  company  be  someway  irk- 
some, a  greater  solitude  may  be  more  so.  There 
is  not  so  much  real  difference,  in  point  of  true 
satisfaction,  between  one  state  and  another, 
as  we  are  ready  to  imagine.  We  com[)lain  of 
grievances  in  this  or  that  situation;  but  we 
might  find  the   same  in  another,  or   worse;   nai 


Dn  Contentment  with  our  lot.  107 

«can  we  escape  the  vanity  and  vexation  there  is 
in  all  things  here  below,  till  we  are  quite  bejond 
them. 

4.  Consider,  that  the  present  state  will  soon 
come  to  a  period,  and  all  its  troubles  terminate 
with  it.  It"  thou  hast  not  such  pleasing  acconifC 
niodations  at  thy  inn  as  thou  desirest,  it  is  but 
for  a  day  and  thou  art  gone.  "  The  fashion  of 
"  this  world  passeth  away/'  It  is  constantly  pass- 
ing, and  will  so  soon  be  quite  passed,  that  it  is 
not  worth  while  to  be  very  solicitous  about  a 
change.  The  present  fashion  may  serve  for  the 
present  time,  since  a  new  one  is  just  ready  to 
take  place,  which  will  change  no  more  for  ever. 
O  learn  then  to  moderate  thy  concern  about  this 
world,  and  the  transitory  things  of  it.  "  The 
<*  time  is  short,  therefore  weep  as  though  thou 
'*  weepest  not:  rejoice  as  though  thou  rejoicedst 
"  not."  The  next  state,  which  is  just  at  hand^ 
is  the   only    one    that    deserves    thy   attention. — 

*  What  is  this  poor  moment  and  all   its  concerns, 

*  to  the  immense  eternity  that  we  believe  ?  And 

*  how    doth  one  serious    thought  of  it  shrink  all 

*  affairs,  public  and  private,  and  all  this  present 
<  world,  into    nothing !    What  have   we    to   think 

*  and  speak  of  but  that,  till  the  blessed  day  come 

*  which  shall  let  us  into  it  .^' — Leighton, 

O  could  I  read  aright  that  word  eternity, 
and  understand  its  awful  sound,  it  would  drown 
the  noise  of  this  world,  and  silence  its  clamours. 
Lord  help  me  to  look  beyond  this  lite;  and  with- 
draw my  thoughts  and  affections  from  it ;  to  sit 
down  calm  and  easy  in  my  present  state,  as  or- 
dered by  thy  Providence  [and  patiently  wait  for 
that  joyful  period  when  all  its  troubles  shall  be 
for  ever  over,  and  shivU  is^iie  in  complete  and 
everlasting  rest.] 


C    108   3 

MEDITATION  XII. 

The  Christian- s  daily  Walk, 

Piiov.  xxiii.  17. — Be  thou  in  the  fear  of  the  Lord 
all  the  day  long. 

The  sacred  writer  of  this  book  often  assumes 
the  character  of  a  Father,  addressing  his  cate- 
chumens or  scholars  as  his  sons.  Tlius  v.  15. 
«  My  son,  if  thy  heart  be  wise,  my  heart  shall 
"  rejoice,  even  mine.*'  Not  that  wc  are  to  under- 
stand him  as  speaking  to  his  own  son  alone,  but 
ratlier  as  a  divine  teacher,  who  takes  the  title  of 
Father  the  better  to  engage  the  attention  and  af- 
fection of  his  disciples  ;  while  he  delivers  his  coun- 
sels and  maxims  in  the  name  of  God,  the  common 
Father  of  mankind,  and  under  the  inspiration 
"of  the  Holy  Spirit.  vSee  Heb.  xii.  5.  To  us  he 
speaks  *•  as  unto  children"  in  the  present  pas- 
sage:  '*'  Let  not  thy  heart  envy  sinners,  but  be 
'•  thou  in  the  fear  of  the  Lord  all  the  day  long." 

It  is  common  in  scripture  to  describe  religion 
by  some  eminent  branch  of  it ;  especially  such 
as  has  a  peculiar  influence  upon  the  whole;  or 
such  a  divine  principle  from  whence  the  whole 
will  flow.  Of  this  nature  is  the  Fear  of  God.-^ 
It  includes  some  just  apprehension  of  his  nature 
and  perfections;  of  his  constant  providence,  in- 
spection and  presence;  a  holy  reverence  of  him 
and  subjection  to  his  authority  as  our  governor, 
and  an  earnest  solicitude  not  to  offer  him  by 
transgressing  any  of  his  laws.  To  be  in  the  fear 
of  the  Lord  "  all  the  day  long"  is  to  be  religious 
all  the  day;  to  be  steady  and  constant  in  our 
acknowledgment  of  God,  and  in  our  care  to 
avoid  his  displeasure,  and  to   approve  ourselves 


The  Chfistlan'^s  daily  walk,  i09 

in  his  sight.     In  a  word,  it  is  what  the   scripture 
represents  as  "  walking  with  God." 

Endeavour,  O  my  soul,  thus  to  walk.  "  Set 
**  the  Lord  always  before  thee."  Carry  religion 
with  thee  in  ail  that  thou  docst.  "  Bind  the  com- 
mandment continually  upon  thy  heart.*'  Let  re- 
Jigion  accompany  thee  through  all  the  occur- 
rences of  every  day.  Let  it  prescribe  laws  to  thy 
thoughts,  words  and  actions,  and  influence  thee 
in  thy  whole  behaviour.  Lord  help  me  by  thy 
grace  thus  to  walk  with  thee  daihj  and  all  th« 
day.  For  this  purpose  I  would  prescribe  to  my- 
self the  following  rules. 

1.  I  would  resolve  to  begin  every  day  with 
God,  and  consecrate  my  first  thoughts  to  him. — . 
"  When  I  awake,"  says  the  psalmist,  "  I  am 
*'  %till  with  thee."  Not  only  under  his  protec- 
tion (for  that  he  was  equally  when  asleep,)  but 
in  the  devout  temper  of  his  mind.  1  would  en- 
deavor to  be  thus  with  God;  saluting  him  with  my 
first tAvaking  thoughts,  saying, — I  laid  me  down 
and  slept  unde^hy  care,  and  thou  hast  made  me 
to  dwell  in  safety.  I  praise  thee,  0  thou  pre- 
server of  men.  In  thy  hand  my  breath  is,  and 
thine  are  all  my  ways.  I  commit  myself  agaia 
to  thy  care ;  keep  me  from  all  evil  througli  the 
day,  and  help  me  in  the  duties  of  it,  &c. 

2.  As  soon  as  I  can  conveniently,  T  Mould  re- 
tire for  secret,  solemn  devotion,  and  would  take 
care  that  nothing  unnecessarily  shall  prevent 
this  being  my  first  work ;  that  thus  my  mind 
may  get  a  religious  tincture,  be  fortified  against 
temptations,  and  be  better  prepared  for  the 
duties  and  trials  of  the  day.  "  My  voice  shalt 
*<  thou  hear  in  the  morning,  0  Lord ;  in  the  morifr 

L 


110  MEDITATION-  XII. 

«•  ing  will  I  direct  my  prayer  unto  thee,  and  \vtll 
'•  Jook  up." 

3.  I  would  take  the  most  proper  time  to  caJil 
my  family  together  and  worship  God  with  them  5 
tliankfully  acknowledging  the  mercy  of  God  in 
their  preservation,  and  recommending  my  house- 
hold to  the  divine -conduct  and  blessing. 

4.  I  would  apply  myself  with  diligence  to  the 
duties  of  my  particular  calling,  and  endeavour 
that  religion  way  go  hand  in  hand  with  me  in  all, 
and  that  1  may  be  as  useful  as  I  can  in  the  sta- 
tion which  Providence  has  assigned  me.  I  re- 
solve to  be  upright  in  all  my  .dealings,  and  not  to 
liefraud  or  go  beyond  any  man  5  remembering 
'<  that  God  requires  a  just  weight  and  measure." 
i  would  take  care  not  to  encumber  myself  with 
too  great  a  multiplicity  of  business,  lest  it  should 
not  leave  either  time  or  heart  for  the  service  of 
God.  Considering  One  thing  is  needful,  I  de- 
sire to  "  seek  first  the  kingdom  of  God  :  to  labor 
*^  not  for  the  meat  which  perisheth,  but  for  that 
<<  which  endures  to  everlasting  life."  Religion, 
and  what  concerns  another  world,  is  my  great  bu- 
siness, which  I  would  mainly  intend,  and  only 
submit  to  the  sei-vices  of  this  world  in  compliance 
with  the  appointment  of  God,  to  whom  I  would 
consiecrate  them  all,  and  would  undertake  and 
manage  the  business  of  my  calling  in  his  name 
and  fear.  Sensible  of  the  snares  and  temptati- 
ons which  attend  it,  I  would  ever  guard  against 
them ;  and  it  shall  be  my  endeavor  to  intermix 
serious  thoughts  with  my  secular  business  ;  often 
looking  up  to  heaven  and  refreshing  myself  with 
something  heavenly,  while  I  am  engaged  in  the 
affairs  of  this  earth. — If  I  am  favored  with  more 
leisure  than  others,  I  would  improve  it  for  spi- 
ritual purposes  5  spending  more  time  ia  reading, 


TJie  ChYlsiiaws  daihj  walk.  Ill 

■modUation  and    prayer  ;  or  in  profitable  visits,  and 
in  works  of  charity  and  mercy. 

5.  Whatever  company  my  affairs  may  bring 
me  into,  I  would  conduct  myself  therein  accord- 
ing to  the  laws  of  religion,  being  careful  not  to 
be  the  worse  for  any  company,  and  that  no 
company  be  the  worse  for  me.  To  which  pur- 
pose, *'  I  would  take  heed  to  my  ways,  that  I 
*'  sin  not  with  my  tongue."  I  would  guard 
against  much  s|>eaking,  false  speaking,  and  vain 
speaking.  More  especially  I  would  abstain  from 
all  liurtful  conversation  ;  such  as  defiles  the  minds 
of  men,  or  wounds  religion  5  intienches  upon 
the  honour  of  God,  and  lessens  the  veneration 
due  to  sacred  things:  such  as  is  hurtful  to  the 
reputation  of  those  who  are  absent,  or  the  cha- 
rity due  to  such  as  are  present.  As  1  would  be- 
ware of  slander  and  backsliding:,  so  I  would  take 
care  not  to  provoke,  or  grieve  those  I  converse 
with,  by  satire  and  raillery;  by  exposing  theie 
infirmities,  or  assuming  an  undue  superiority  : 
keeping  in  mind  the  Christian  rule, — ^'  Love  as 
*'  brethren  ;  be  piteous,  be  courteous."  I  would 
also  aim  at  something  profitable,  mindful  of 
that  advise,  "  Let  no  corrupt  communicatioa 
"  proceed  out  of  your  mouth,  but  that  which  is 
"  good^to  the  use  of  edifying,  that  it  may  mi- 
<«  nister  grace  to  the  hearers."  Nor  would  I  be 
ashamed  of  owning  God,  and  espousing  religion, 
on  proper  occasions,  but  would  watch  opportu- 
nities, when  in  company,  for  introducing  a  se- 
rious remark,  a  gentle  admonition,  or  word  of 
reproof.  Grant  me,  O  my  God,  the  zeal  and 
prudence  which  are  necessary  to  do  it  with  ad- 
vantage. 

6.  In    the   refreshment    of  the   day,  T  would 
bring   my  religion  along   with  me,  aiid   be  still 


jllG  SrSDITATION     XH^ 

in  the  fear  of  the  Lord,  so  as  to  observe  th§ 
rule  of  teujperance  and  sobriety;  to  beg  a  bless- 
ing on  my  food,  with  thanksgiving  for  it,  and 
to  be  serious  herein.  *'  Whether  I  eat  or  drink, 
"  I  would  do  all  to  'tlie  glory  of  God."  Nor 
^vould  I  leave  my  religion  out  of  my  diversions, 
1  resolve  to  be  cautious  in  the  choice  of  tliem, 
and  avoid  not  only  such  as  are  in  themselves 
sinful,  but  such  as  are  full  of  snares,  and  as  do 
not  comport  with  the  gravity  of  a  Christian  pro- 
fession. 1  would  always  use  them  with  an  eye 
to  their  proper  end  ;  as  a  relaxation  of  the  mind 
from  more  severe  business,  that  I  may  return  to 
it  with  greater  life  and  spirit.  I  would  use  them 
also  for  t!ie  health  of  the  body,  and  as  the  means 
of  fitting  me  for  the  more  cheerful  service  of 
God.  Nor  would  I  spend  more  time  in  them 
than  these  ends  require.  With  these  precautions^ 
I  reckon  that  certain  diversions  may  not  only  be 
consistent  with  religion,  but  made  subservient 
to  it. 

7.  I  would  endeavour  that  my  thoughts,  af- 
fections and  passions,  be  kept  under  the  influence 
of  religion  all  the  day.  The  fear  of  God  will 
not  only  restrain  me  from  gross  acts  of  sin,  but 
sjppress  sinful  desires  and  inward  motions  to- 
\vards  whatever  is  criminal.  I  would  ever  remem- 
ber that  "  all  things  are  naked  and  open  to  the 
"  eyfts  of  him  with  whom  I  have  to  do."  Thou, 
O  my  God,  art  acquainted  with  all  my  ways,  and 
understandest  my  thoughts  afar  off.  The  dark- 
ivess  hideth  not  from  thee,  but  the  night  shineth 
as  the  day  :  thou  searchest  the  heart  and  triest 
the  reins  of  the  children  of  men.  Help  me  there- 
fore always  to  reverence  thy  presence,  and  not 
only  to  speak  and  act,  but  to  think  and  desire^ 
as  under  thiJie  eye. 


The  Christian's  daily  walk.  115; 

8.  I  would  resolve  every  night  to  spend  some 
time  in  the  exercises  of  religion  :  to  take  a  re- 
view of  the  actions  of  the  day,  with  due  acknow- 
ledgments to  God,  thanksgiving  for  mercies,, 
confession  of  sin,  and  renewed  supplications.— 
Nor  would  I  be  content  to  close  the  day  witir- 
out  feeling  some  warmth  of  devotion.  I  desire 
always  to  commit  myself  to  sleep,  with  God  in 
my  thoughts,  and  therefore,  while  preparing  for 
rest,  1  would  employ  myself  in  serious  reflec- 
tions and  ejaculations,  and  would  "  commune 
"  with  my  own  heart  upon  my  bed."  This  may 
probably  have  a  good  influence  on  the  imagina- 
tion in  dreams;  mav  make  my  sleep  calm  and 
comfortable,  and  prepare  me,  when  I  awake,  ta 
be  still  witli  God. 

Such  a  course  as  this  is  the  way  of  life  and 
peace  ;  is  attended  with  prolit  and  pleasure. — 
Nor  need  the  diflicuitii's  of  it  discourage  me; 
for  divine  grace  will  help  me  to  surmount  them. 
They  are,  indeed,  less  than  manysubnnt  to  in 
matters  of  infinitely  less  moment,  and  even  in 
such  pursuits  as  are  criminal  and  pernicious. 

O,  my  God.  enable  me  to  kc-ep  the  resolutions. 
I  have  formed,  and  give  me  to  experience  the 
pleasure  and  benefit  of  reducing  them  to  prac- 
tice. Help  me  to  meditate  in  thy  precepts,  to 
have  respect  unto  thy  vvays,  and  to  rejoice  in 
thy  testimonies  nK)re  than  in  all  riches!  Turn 
away  mine  eyes  from  beholding  vanity,  and 
quicken  me  in  thy  way.  Help  me  to  cherish 
that  fear  of  tiie  Lord  which  shall  effectually 
preserve  me  from  sin,  anrl  shed  abroad  thy  love- 
in  my  heart,  (  which  shall  sweetly  constrain  me 
daily  to  walk  with  thee  here  on  earth,  so  as  to. 
prepare  me  for  dwelling  with  thee  for  ever  in, 
heaven.] 

t  2 


r  ti4j 

MEDITATION  XIIL 

On  Christian   Watchfulness, 

Rev.  xvi.  15. — Blessed  is  ha  that  watcheth   and. 
keepeth  his  garments,  lest  he  ivalk  naked. 

Watching,  as  it  respects  the  body,  is  opposed 
1o  sleeping  :    as  applie'd   to  the  mmd,  it  is  used 
inetaphoiically,  and  imports   attention^  care  and 
caution,  in  the  affiiirs  of  our  souls  and  religion: 
especially  a  due  guard    against  the  enemies  and 
dangers  that  threaten   us.      It  is  a  duty  of  uni- 
versal concern,  often  enjoined  by  our  great  Lord 
and    Master.      It    is    a    duty    of   great    extent ; 
reaches  to  all  times  and  circumstances.     We  are 
to    be    constantly    and    every    where    upon    our 
"watch,  or  we  cannot    be  safe.      We  have  many 
things  to  watch  against;    e*  g.  the  world  and  its 
various  snares  ;  the    devil  and    his    stratagems  ;  - 
the  infection  of  evil  company.     We  are  to  watcli 
against  our  friends,  lest  they  become  our  temp- 
ters, as  they  sometimes  do.     And  we  are  to  watcli 
over    ourselves  :     our    words    and   tongues  ;    our 
senses  and  our  hearts  :  our  desires  and  passions ; 
our    own    corrupt    aff'ections,    and  especially  the 
sins    of  our    constitution.- — How  important,   howr 
difficult  thd   work !  Assist    me,    O    my    God,   by 
thy  grace.       "  Except    the    Lord   k^ep   th*'    city 
"  (or     the    soul)   tne    watchman   waketli   but  in. 
"  vain." 

The  purpose   for  which    we  are  to  watch   is, 
that  we  may  "  keep  our  garments,"*  lest  we  walk 

*  Thi  j  seems  to  be  nn  allusion  to  what  is  said  to 
have  been  a  custom  in  the  Jewish  temple,  of  setting 
lire  to  the  clothes  of  any  watchman  who  was  founij 
asleep  wheu  upon  duty.— i^oc/afrjc^g:^^ 


On  Christian  watchfulness^ .  1 IS^ 

nnked^  and  expose  ourselves  to  shame.  The 
Christian's  graces  are  represented  in  scripture  asu 
liis  garme7its.  We  are  exhorted  to  be  "  clothed 
"  with  humility :"  to  put  on  "  the  ornament 
"  of  a  meek  and  quiet  spirit:"  and  our  Lord 
counsels  us  to  "buy  of  him  white  raiment  that- 
<«  we  may  be  clothed,  that  the  shame  of  our  na- 
"  kedness  n>ay  not  appear," 

Of  these  graces,  which  are  the  clothing  and. 
ornament  of  the  soul,,  we  have  a  catalogue, 
2  Fet.  i.  5.  viz.  "  Faith,  virtue,  knowledge, 
"  temperance,  patience,  godliness,  brotherly 
"  kindness  and  charity."  Now  we  may  be  said 
to  keep  our  garnients,  when  we  preserve  them 
whole  aiid  pure:  i.  e.  when  these  graces  are  re- 
tained in  due  exercise  :  whereas,  when  the  vir- 
tues which  should  adorn  our  life  and  conversa- 
tion are  wanting  or  defective,  and  we  appear 
without  them,  we  walk  naked  and  we  expose 
ourselves  to  reproach.  For  iniiitance,  when  the 
Christiain  suffers  present  visible  objects  to  pre- 
vail with  him,  to  the  neglect  of  God,  of  his  soul, 
and  another  world,  his  fciiih^  that  chief  orna- 
ment, is  torn  from  him,  and  lost,  or  miserably 
rent.  So, 'when  he  acts  cowardly  in  his  profes- 
sion, and  through  fear  of  man,  or  any  temporal 
inconvenience,  he  neglects  his  duty  to  God  and 
violates  conscience,  the  ornament  of  virtue  or 
Christian  fortitude  is  laid  aside.  How  naked 
and  shameful  did  Peter  appear,  when,  through 
fear  of  suffering,  he  denied  his  Master!  Wiien 
a  Christian  betrays  gross  ignorance  in  matters  of 
religion,  and  acts  imprudently,  contrary  to  the 
lYiaxims  of  wisdom  laid  down  in  the  gospel,  he 
is  destitute  ot"  the  knoivled^e  which  he  should 
add  to  his  virtue,  and  so  far  is  naked  and  ex- 
posed  to  reproach.  The  same  may  be  said  with 
leference    to  *teinperance,    patience,    brotherly 


Xt6r  MEDITATION^   XIII. 

kindness,  &c.  When  the  Christian  professor- 
violates  the  laws  of  sobriety,  and  exposes  him- 
self in  the  filthy  guise  of  a  sensualist  ;  when  he 
frets  under  the  discipline  of  God,  instead  of  ex- 
ercising a  calm  submission  to  his  will  ;  vhen,  for- 
getting the  laws  of  meekness  and  charity,  he 
gives  way  to  hatred,  variance,  strife,  clamour,, 
and  evil  speaking,  then  he  walks  naked,  and. 
exposes  himself  to  shame  and  just  reproach,  both 
from  enemies  and   friends. 

O,  my  soul!  how  often  hast  thou,  in  one  or 
other  of  these  respects,  forgotten  thyself,  and. 
eome  forth  naked  ;  the  garments  of  faith,  patience, 
sobriety,  meekness,  or  charity,  being,  rent  and 
torn  !  How  frequently  hast  thou  indulged  thy 
appetites  and  passions,,  contrary  to  the  rules  of 
reason  and  religion,  ajid  thereby  not  only  laid 
thy  own  honour  in  the  dust,  but  brought  re- 
pj-oach  upon  Christ  and  the  gospel!  Be  hum- 
bje,  O  my  soul,  on  the  review  of  these  things,, 
and  set  a  stronger  guard  on  thyself  for  the  fu- 
ture. "  Watch  and  pray,  that  thou  enter  not 
<'  into  temptation."  Lord  grant  me  all  the  graces 
of  thy  spirit,  those  bright  ornaments  of  the 
raind,  and  help  me  to  im.prove  them  and  live 
always  under  their  influence.  Help  me  constant- 
ly so  to  watch,  as  to  keep  these  spiritual  gar- 
roents  whole  and  pure  [that  I  may  not  only  pre- 
serve my  own  character  from  shame,  but  do 
honour  to  my  holy  religion,  and,  glorify  my  God 
apd  Saviour, 1 

Lord,  teach  me  the  great  lesson-  of  depen- 
dence on  thyself.  I  would  not  lean  on  my  own 
understanding,  nor  rely  on  my  own  resolution,, 
but  remembering  that  all  ray  springs  are  in  thee, 
r  desire  ever  to  wait  and  depend  upon  thee.— 
^<_  When  I  am  weak,  then  am   I  strong."    Th&- 


Oil  the  excellence  of  Holiness.  117 

Eicre  I  distrust  ray  own  strength,  the  more  reat- 
son  I  ha.ve  to  expect  the  help  of  thine. 

MEDITATION  XIV. 

On  the  excellence  of  Holiness   and  good  IVorks. 

Titus  iii.  S.-^T^ieae  things  I  will  that  thou  of- 
firm  constantly,  that  they  which  have  believed 
in  God  might  be  careful  to  maintain  good 
works.  These  thiiigs  are  good  and  profitable 
unto  men. 

It  is  a  matter  of  surprise  that  any  who  are 
acquainted  with  their  Bible,  and  take  that  for  the- 
rule  of  their  religion,  should  speak  so  contemp- 
tibly, as  many  do,  of  obedience  and  good  works; 
as  if  to  recommend  them  were  legalism,  and  to 
practice  them  were  needless.  Different  reasons 
may  be  assigned  for  this. 

Some  are  led  into  it  from  a  mistaken  notion 
of  humility  ;  as  if  they  could  not  think  meanly 
of  themselves  without  undervaluing  the  fruits  of 
divine  grace,  or  condemn  themselves  for  their 
own  deformities,  v/ithout  denying  the  beauty 
and  excellence  of  the  divine  image.  True  hu- 
mility consists  not  in  low  thoughts  of  holiness^ 
but  in  just  apprehensions  of  our  low  attainments 
in  it. 

SoiTie  seem  to  think  that  zeal  for  good  work«i 
derogates  from  tlie  merits  of  Clirist,  and  the 
completeness  of  his  righteousness  ;  as  if  our  obe- 
dience could  safely  stand  in  no  place  unless  it  be- 
set in  the  place  ot*  Christ,  and  could  signify  no- 
thing at  all  unless  it  signify  every  thing. — « 
Chrii?t's  righte(5usness  h  of  a  distinct  considera- 
tion from  curs  5  it  has  a  higher  oSice,  belongs  to* 


IIB  MEDITATION    XIVW 

another  covenant,  and  serves  diflferent  piirpos^j^ 
He  fully  accomplished  what  he  undertook:  hi* 
work,  is  finislied  and  accepted  ;  nor  does  it  need 
or  admit  of  any  supplement  from  us^  Our  righte.-^ 
ousness  is  inferior  and  subordinate  :  yet  equal- 
ly necessary  in  the  covenant  uherein  we  &tand, 
and  for  the  ends  it  is  designed  to  answer,  with 
the  perfect  righteousness  of  the  Mediator  in  his 
covenant,  that  oi  Jledemption. 

Others  are  betrayed  into  a  disparagement  of 
holiness  and  good  works,  from  an  idea  that  an 
obedience  so  defective  as  theirs  can  avail  them 
nothing.  They  argue,  that  they  dare  not  ap- 
pear before  a  perfectly  holy  God  in  any  righte- 
ousness but  what  i&  perfect;  and  their  own 
being  at  best  very  imperfect,  they  are  apt  to  con^ 
elude  that  it  ivS  worthless  and  useless*  Hence». 
a  confident  reliance  on  the  rigiiteousness  of 
Christ,  passes  with  them  for  every  thing. 

It  is  true,  none  are  perfect  as  God  is  perfect, 
not  even  the  angels  themselves.  And  no  fallen 
creature  has  such  a  righteousness  of  his  own 
as  he  can  appear  in  before  God,  so  as  to  stand 
justified  by  it  in  his  sight.  Nevertheless,  real 
holiness,  wherever  it  is  found,  must  be  approved 
by  him.  It  is  said,  "  the  righteous  Lord  lovetK 
*'  righteousness,  and  his  countenance  doth  be- 
"  hold  the  upright.^'  Psalm  xi.  7.  Though  none 
can  justly  pretend  to  a  perfect  righteousness, 
all  good  men  (having  been  renewed  in  the  spi- 
rit of  their  minds.)  have  so  much  j^eal  holi^- 
ness,  (which  is  a  likeness  to  God,  a  conformity 
to  his  nature  and  will,  in  rectitude  of  heart  and 
life)  as  renders  thera  fit  objects  of  his  love  and 
somplacency. 

Indeed,  since  "  all  have    sinned   and   comp 


tfn  the  excellence  of  Il()line%&.  VH^ 

'*^  short  of  tlie  glory  of  God,"  all  need  the  grace 
^f  the  ISJediator,  and  of  the  new  dispensation  df 
religion  established  through  him.  ilis  perfect 
'righteousness  is  the  foundation  of  that  covenant 
m  which  they  are  parties,  and  of  the  hopes 
which  they  have  of  acceptance  with  God.  Hence 
he  is  said  to  have  "  made  them  accepted  in  the 
"  beloved."  But  this  doth  not  set  aside  the 
necessity  of  holiness  in  us  ^  which  indeed  is  the 
•great  object  of  Christ's  mediation.  AVe  are 
told  that  God  hath  <'  chosen  us  in  him  before 
"  the  foundation  of  the  world,  that  we  should  be 
•<«  holy  and  without  blame  before  him  in  love;" 
and  that  Clirist  "  gave  himself  for  us  that  he 
"  might  redeem  us  from  all  iniquity,  and  purify 
"  unto  himself  a  peculiar  people,  zealous  of  good 
"  works." 

Other  things  have  contributed  to  this  mistake 
about  good  works,  and  to  the  disparagement  of 
them;  but  I  reckon  them  all  temptations,  and 
as  such  would  guard  against  them.  I  must 
throw  away  my  Bible,  and  change  my  notions 
of  religion^  and  even  of  God  and  heaven,  before 
1  can  enter  into  the  views  of  those  who  represent 
works  of  obedience  as  unnecessary,  and  holioess 
as  of  little  worth.  I  may  be  humble  and  vile  in 
my  own  eyes,  and  yet  maintain  a  high  idea  of 
holiness  ;  and  indeed  I  am  so  because  I  have  no 
more  of  it.  I  may  reserve  to  the  Lord  Jesus 
all  the  glory  of  his  office,  and  triumph  in  his 
righteousness,  and  yet  not  neglect  a  subordi- 
nate inherent  righteousness  of  my  own,  without 
which  I  can  have  no  interest  in  his,  or  any  title 
to  his  salvation.  The  righteousness  of  Christ 
was  not  designed  to  supercede  ours,  nor  must  it 
be  substituted  in  its  stead.  On  the  contrary,  it 
Was  intended  to  be  the  rule  and  pattern  of  our 
righteowsnt'ss,  and  a  peculiar  excitement  to  it. 


120  MEDITATION  XIV. 

There  is  an  intrinsic  value  in  real  holinesTs 
even  though  it  be  imperfect.  "  To  love  God 
«  with  all  our  heart  and  soul  ;  to  live  soberly, 
*'  righteously  and  godly  in  the  world  5"  as  it  is 
the  great  lesson  wiiich  the  gos}>€l  teaches,  so^it 
is  a  duty  of  unchangeable  obligation,  arising  out 
of  the  nature  of  things.  While  God  is  what  he 
is,  a  being  of  infinite  pf^rfection  ;  and  while  man 
continues  such  a  creature  as  God  has  made  him, 
he  is  everlastingly  obliged  to  all  the  duties  of 
godliness  :  to  fear,  love,  wership,  trust  and  obey 
God  ;  to  exercise  justice  and  mercy  towards  his 
neighbor ;  and  to  govern  himself  by  the  laws 
of  sobriety,  temperance,  chastity,  &c.^— These  are 
duties  that  have  a  natural  fitness  in  them,  and 
-can  never  cease  to  be  obligatory  upon  reasona- 
ble creatures.  Nor  were  they  ever  remitted  un- 
der any  dispensation  of  religion. 

The  law,  given  by  Moses  to  the  Jews,  whicH 
enjoined  so  many  ceremonies,  which  seemed  to 
have  the  least  of  morality  in  them,  not  only  sup- 
posed and  included  moral  duties,  but  the  various 
sacrifices,  and  other  ceremonial  observances, 
were  calculated  to  promote  them  ;  and  the  Jew- 
ish people  were  repeatedly  reminded,  that  when 
these  were  neglected,  all  their  zeal  for  exter- 
nal rites  became  vain.     Isaiah  11 — 20. 

And  it  is  evident  to  a  demonstration,  that  the 
great  desio;n  of  the  gospel  was  the  advancement 
of  holiness  both  of  heart  and  life.  This  was  the 
grand  object  of  Christ's  life,  doctrine,  miracles, 
death  and  sacrifice  ;  as  it  is  also  of  his  advocacy 
Avith  the  Father;  of  the  ordinances  of  his  gospel, 
and  the  promised  influence  of  the  spirit. 

The  apostle  exhorted  Titus  constantly  to 
fiffirm   the  doctwnes   of  grace  to    the    end   tliat 


On  the  excellence  of  Holiness,  !2^l 

Iselievers  might  be  careful  to  maintain  good 
works;  which,  says  he,  are  good  and  profitable 
unto  men. —  We  are  said  to  be  *'  called  with  an 
"  holy  calling,  and  created  in  Ciirist  Jesus  unto 
*'  good  works,  which  God  hath  before  ordained 
"  that  we  should  walk  in  them." — "  We  are 
"  saved  by  the  washing  of  regeneration  and  the 
"  renewing  of  the  holy  ghost."  The  scripture 
throughout  represents  the  necessity  of  obedi- 
ence, or  moral  rigliteousncss,  and  comments 
upon  its  excellence  in  the  strongest  terms,  as 
be  image  of  God  restored,  the  brightest  orna- 
ment of  our  nature,  our  grand  preparation  for 
heaven,  and, in  short,  a  good  measure  of  heavea 
itself. 

[Accordingly  the  greatest  and  best  of  those 
divines,  who  are  tiie  fartiiest  removed  from  what 
is  called  a  legal  spirit,  have  strongly  expressed 
themselves  in  favour  of  this  doctrine.]  Dr.  Owen 
writes  on  this  subject  as  follows  :  '  God  hath 
«  appointed  that  holiness  shall  be  the  means,  the 
«  way  to  that  eternal  life,  which,  as  it  is  his  gift 

*  by  Jesus   Christ,  so    with   regard  to  his  consti- 

<  tution   of  our    obedience,  as  the  means  of  at- 

<  taining*  it,  is  a  reward,  and  God  in  bestowing  it 

<  is   a    rewarder.       Though    it    be    neither    the 
^  cause,  matter  or  condition  of  our  justification, 

<  yet  it  is   the  way  appointed   of  God  for  us  to 

*  walk   in  for  the  obtaining    of    salvation  ;    and 
«  therefore  he  that  hath  this  hope  of  eternal  life, 

*  purifieth  himself  as  he  is  pure.     And  none  shall 

<  ever  come  to  that  end  who  walk  not  in  that  way, 
^'  for  without  holiness  it  is  impossible  to  see  God  !' 

O,  my  soul  !  let  nothing  tempt  thee  to  enter- 
tain low  thoughts  of  that  on  which  so  great  ft 
stress  is  laid  iu  the  divine  oracles,  and  which  is 

M 


1.22  ^tEDITATION    XIV. 

the  greatest  excellence  of  a  rational  being;  \vhicli 
should  therefore  be  the  constant  object  of  thy 
ambition.  O,  my  God  !  teach  me  thy  statutes, 
and  hide  not  thy  commandments  from  me,  nor 
sut!*er  me  to  overlook  or  undervalue  any  of  them. 
Guide  me  in  the  way  that  1  should  cliuse.  May 
the  excellency  and  beauty  of  holiness  raise  my 
esteem,  attract  my  desires,  and  quicken  my  pur- 
suits. May  ^  sense  of  my  own  imperfections 
lead  me  to  admire  the  provisions  of  thy  grace,  and 
Avhile  I  depend  on  the  righteousness,  and  plead 
the  merit  of  my  Redeemer,  doing  every  thing  in 
the  name  of  Christ,  and  acting  faith  in  his  blood, 
may  I  never  forget  ihe  necessity'  of  personal  righ- 
teousness and  universal  obedience  to  his  com- 
mands. Lord  form  and  fashion  me  according  to 
thy  gospel,  that  I  may  "  perfect  holiness  in  thy 
"  fear,  looking  for  the  mercy  of  our  Lord  Jesus 
"  Christ  unto  eternal  life  !" 

MEDITATION  XV. 

On  habitual  Jtepentance, 

IsA.  Ivii.  15,  Thus  saith  the  high  and  lofty  one-^ 
J  dwell  in  the  high  and  holy  places  with  him 
also  that  is  of  a  contrite  and  humble  spirit  s  t-o 
revive  the  spirit  of  the  humble^  and  to  revive 
the  heart  of  the  contrite  ones* 

Repentance,  in  the  scripture  sense  of  th6 
ierm,  as  it  respects  an  ungodly  sinner,  is  his  re- 
turn to  God  and  his  duty.  The  word,  literally, 
signifies,  a  change  of  mind;  the  consequence  of 
ivhichis,  a  change  of /i/V,  and  is  the  same  thing  with 
conversion,  which  begins  in  a  godly  sorrow* for 
sin.  So  the  apostle  speaks  2  Cur.  vii.  10.  "  God- 
ly sorrow  worketh  repentance  unto  salvation."—^ 


On  Kahihial  Repentance.  12'3 

But  besides  this,  there  is  an  habitual  repentance, 
which  concerns  every  one  after  his  conversion, 
and  will  be  tlie  duty  of  every  yjood  man  as  long, 
as  he  is  in  a  state  oi  sin  and  imperfection.  Thig 
is  what  our  Lord  calls  "  poverty  of  ispirit,"  which 
consists  in  lowliness  of  mind,  and  self-abasement, 
which  becomes  the  most  righteous  person  upon 
earth,  and  is  ati  ornament  in  the  sight  of  God  of 
great  price."  ''  To  this  man  (says  he)  I  will 
"  look,  and  with  lum  i  will  dwell,  even  to  hirat 
"  that  is  poor  and  of  a  contrite  spirit,  and  trem- 
"  bleth  at  my  word." 

The  foundation  of  this  habitual  repentance  is 
laid  in  the  first  work  of  grace  upon  the  soul.— i 
The  Christian  is  at  first  laid  low,  and  in  some 
measure  emptied  of  self;  though  ordinarily  he  is 
exercised  with  a  variety  of  humbling  providences 
before  he  is  brought  to  a  confirmed  humility.— 
Saul,  the  Pharisee,  had  the  root  of  his  pride  cut  up 
when  God  first  touched  his  heart,  though  he  need- 
ed farther  discipline.  Being  afterwards  in  dan- 
"  ger  of  beii>g"  exalted' above  measure  he  had  the 
"  thorn  in  the  flesh,  the  messenger  of  Satan  to 
buffet  him."  Deep  humility  belongs  to  Christians 
of  the  higiiest  form  in  religion,  and  in  the  result 
of  much  experience.  It  arises  from  near  views  of 
the  divine  excellencies;  from  a  due  consideration 
of  the  purity  and  perfection  of  the  divine  law> 
from  the  Christian's  growing  sense  of  his  own 
vileness  and  unvvorthiness,  compared  with  the 
purity  of  the  divine  nature.  Those  infirmities 
which  others  overlook,  excite  in  him  the  deepest 
self  abasement;  such  as  the  first  motions  of 
disorderly  appetites  and  passions;  the  want  of 
devotion  in  divine  worship,  &c.  The  remem- 
brance also  of  former  sins,  which  frequently  re- 
cur ot  kis   thoughts,,  greatly  contributes  to  this 


VM  MEDITATION-    XT. 

habitual  repentance.  Thus  it  was  with  the  apos- 
tle: "I  was  bffore,'^  sajs  he,  "  a  blasphemer, a 
*'  persecutor  ami  injurious;"  on  which  account 
he  styles  himself  the  chief  of  sinners,  though  he 
had  "  obtained  mercy."  JSo  David  :  though  God. 
had  put  away  his  sin,  yet  he  himselt  leaves  it  on 
record,  in  a  penitential  Psalm,  which  doubtless 
was  often  the  subject  of  a  humbling  meditation  to 
kim. 

The  real  Christian  aims  high  ;  even  at  the 
entire  conquest  of  his  corruptions,  a  complete 
rectitude  of  heart,  a  readiness  to  every  good 
work,  faithfulness  in  all  duties  both  towards  God 
and  man.  But,  alas!  how  far  does  he  fall  short  1. 
How  often  does  he  find  cause  to  complain  of 
*'  a  law  in  his  members,  warring  against  the  law 
*•  of  his  mind ;  the  flesh  lusting  against  the 
•'  spirit,  so  that  he  cannot  do  the  things  that  he 
*-  would.'^  He  cannot  reach  the  mark  he  aims 
at;  though  he  is  still  pressing  forward,  he  seems 
to  have  done  nothing.  This  lays  him  low,  and 
keeps  him  low.  If  not  now  the  chief  of  sinners 
he  esteems  himself  "  less  than  the  least  of  all 
saints."  He  is  ready  to  express  himself  in  un- 
aftected  strains  of  self-abasement  towards  his 
fellow-creatures,  but  more  especially  in  his  ad- 
flresses  to  God.  Words  can  but  faintly  repre- 
sent the  humility  v/ith  which  persons  of  this  spirit 
approach  the  most  high.  Like  the  publican,  they^ 
scarcely  dare  lift  up  their  eyes  to  heaven,  but 
standing  afar  off,  smiting  on  the  breast,  they  cry 
^  God  be  merciful  to  me  a  sinner." 

This  contrive  spirit  also  shows  itself  in  a  meek 
and  quiet  submission  under  the  afflicting  hand  of 
God  ;  and  likewise  under  the  oppressing  injurious 
hand  of  man.  It  also  shews  itself  in  admiralton 
o{  the  divine  bounty.,  both,  in  pomi^on  provideii- 


On  habitual  Repentance,  125 

cps^  acd  in  special  instances  of  divine  favour. — • 
Thus  Jacob:  *'  1  am  not  worthy  of  the  least  of 
"  all  thy  mercies  shewed  unto  thy  servant." — . 
Thus  David:  "  Who  am  I,  O  Lord  God,  and 
"  what  is  my  house,  that  thou  liast  brought  me 
"  hitherto  .^-'  And  thus  the  apostle  Paul  :  "  To 
"  me  who  am  le*s  than  the  least  of  all  saints  is 
"  this  grace  given,"  &c.  He  that  is  of  a  hum- 
ble and  contrite  spirit  sets  a  higher  value  upoa 
mercies  than  pride  will  agree  to.  When  God  pu- 
nishes,, he  ovvnsJt  is  "  less  tlian  sin  deserves;'* 
and  when  he  confers  blessings  he  celebrates  rich 
and  sovereign  grace. 

Bp.  Leightonythrtt  bright  example  of  humility> 
in  a  letter  to  a  friend,  expresses  himself  thus  : 
<  I  have  nothing   to  say   of  the   aftairs  [which  had 

*  been  referred  to]  and  I  am  beaten  back,  if  I  had 
'  a  mind  to  speak,  by  tlie  sense  of  so  great  defici- 
'  ency  in   doing  those  things  that  the  most  igno- 

*  rant  among  Christians  cannot  but  know.  I  think. 
'  them   the  greatest  heroes    and    n)^st    excellent 

*  persons  in  tlie  world,  that  attain  to  high  degrees 

*  of  pure  contemplation  and  divine  love  ;  but,  next 

*  to  these,  them  who,  falling  short  of  that,  fall 
*'  down  into  deep  humility  and  self-contempt,'  &o. 

True  humility  farther  shews  itself  in  an'  ha- 
bitual gravity  and  composure  of  nnnd.  It  must 
not  be  thought  that  it  excludes  cheerfulness  ;  for, 
as  in  the  midst  of  mirth  the  heart  of  the  sinner  ia^ 
sad,  so  in  the  midst  of  this  seriousness,  there  is 
often  a  joy  unspeakable,  Such  a  temper,  how- 
ever, excludes  frothiness  and  levity,  and  will 
form  the  ordinary  converse,  deportment  and  coun- 
tenance, into  gravity.  It  is  said  of  bishop  Leigf^ 
ton,  by  one  who  knew  him  best,  '  that  in  a  course 

*  of  many  years  acquaintance,  he  scarcely  eve*': 
J  saw    liirn  out  of  that  deeply  serious  frame   in 

M  2 


126  MEDITATIO-N    XV. 

*^  which  he  himself  wished  to  be  found  in  his  last 
<  moments.' 

Once  more:  this  temper  shews  itself  in  a  wea- 
yiness  of  this  world.  A  state  of  so  much  vanity, 
such  low  attainments,  such  frequent  disappoint- 
ments in  the  best  pursuits;  where  there  is  such  a 
constant  warfare,  and  yet  comparatively  so  little 
•victory;  while  it  humbles  the  Christian,  it  also 
excites  his  ardent  breathings  after  God  and  hea- 
ven, and  makes  him  groan  for  deliverance.— 
'  I  find'  (says  the  same  pious  man)'  daily  reason 

*  without  me,  and  yet  within    me  much   more,  to 

*  pant  and  long  to  be  gone.  Hei,  liei  milii,  quia 
^  prolongatus  est  incolatus  mens!  1  am  grown  ex- 

*  ceedingly  restive  to  writing  and  speaking,  yea, 
*•  almost  to  thinking,  when  I  [consider]  how  clou- 

*  dy  our  clearest  thoughts  are:  But,  what  else 
^  can  we  do  till  the  daj-break,  and  the  shadows 
'  flee  away  }  As  one  that  lieth  awake  in  the  night 
'  must  be  thinking,  one  thought  that  will  likely 
'  oftenest  return  (when  by  ail   the  other   he  findi. 

*  little  relief)  is,- — When  ivill  it  be  day?'* 

O,  my  soul  !  study  and  pray  for  more  of  this 
divine  temper!  an  humility  that  answers  the  low- 
Dess  of  thy  state.  I  desire  to  remember  what  I 
once  was,  when  a  child  of  wrath,  and  to  retain  a 
ronstant  sense  of  what  I  still  am.;  a  mass  of  folly 
impurity  and  sin.  To  be  proud  of,  or  with,  s,ucli 
a  heart  is  shameful  stupidity.  How  often  have  i; 
acted  unworthy  a  man  i    '  So  ignorant  and  foolish 

*  was  Ij  I  was  as  a  beast  before  thee.'     But  though 

*  This  truly  great  man,  who  thought  himself  nei- 
ther fit  to  speak  nor  write,  took  care,  we  are  told,  so 
far  as  he  could,  that  rivothing  of  his  should  remain. — . 
It  was,  therefore,  great  injustice  to  publish  sonis 
things  which  hwc  i'ppeaied  uudcr  hi.s  naaae*. 


Chnstihe  Christian'^s  Master o  .  V^fT 

I  have  been  exceedingly  vile,  God  has  been  ex- 
ceedingly gracious.  How  kind,  \\o\v  tender,  the- 
course  of  his  providence  towards  me!  iiow  many, 
how  great,  hi;» salvations  !  O,  njy  God,  wiiat  shall 
I  render  r  In  heaven,  I  shall  praise  thee  bet l^^er.  I 
shall  there  cast  down  my  crown  before  the  throne, 
saying,  *'  Thou  art  wortiiy,"  not  I:  Grace, grace^ 
will  be  my  song  for  ever.  In  the  mean  time, 
Lord  make  me  humble,  and  take  thy  own  wise„ 
methods  to  keep  me  so.  I  would  live  and  die 
repenting. — Only  grant  me  thy  favour,  and  give 
me  to  experience  the  truth  of  thy  gracious  pro- 
mise, "  that  to  tiiis  man  thou  wilt  look,  and  with 
*»  him  thou  wilt  dwell,  that  is  poor,  and  of  a 
"  contrite  spirit,"  to  revive  my  heart,  and  cheer 
wu/ spirit,  under  a  consciousness  of  my  own  un- 
worihiness.  Be  it  unto  thy  servant,  O  Lord,  ac- 
cording to  thy  word  ! 

MEDITATION  XVI. 

Christ  the  Christianas  Master, 

Matt,  xxiii.  8. — One  is  your  Master,  even  Christo 

Such  veneration  have  some  paid  their  teach- 
ers, as  to  resign  themselves  absolutely  to  their 
dictates,  and  follow  them  even  with  a  slavery 
of  luidcrstanding.  ft  is  said  to  have  been  the  ad- 
vice of  Gaimliel,  '  That  the  ignorant  should  get 
'  themselves  rabbles,  that  they  might  no  longer 
«  doubt  of  any  thing.'  In  the  school  of  Fytha- 
goras,  his  authority  was  absolute.  Ipse  dixity 
"  the  master  hath  said  it,"  put  an  end  to  all  de- 
bates among  his  disciples. 

How  much  more  reason  has  the  Christian  for 
tk«'  like  subjccUon  to  hi$  great   master,  Jasua- 


1£8  MEDfTATIOff    XVT. 

Christ,  who  has  all  those  qualifications  that  de- 
mand reverence  and-  submission.  Tiiej  were 
weak  and  fallible  men,  who  often  blundered  in 
the  dark  :  [nor  are  the  wisest  and  best  of  Chris- 
tian teachers  more  worthy  of  an  implicit  faith.] 
But  he  is  <'  a- teacher  come  from  God,^^  fullj  ac- 
quainted with  the  Father's  will,  and  with  every 
thing  that  concerns  our  salvation.  He  is  infal- 
lible in  his  doctrine,  for  he  "  received  not  the 
"  spirit  by  measure."  He  is  ''  the  true  and  fait ii«- 
*'  ful  witness"  to  the  church  cloathed  with  the 
highest  authority ;  for  the  Father  hath  said> 
<*  This  is  my  beloved  Son,  hear  ye  him." 

O,  my  soul,  resign- thyself  to  him  as  thy  mas*- 
ter.  Thou  mayest  safely  receive  his  dictates,  and 
shalt  not  be  misled  by  them.  This  is  what  thy 
profession,  as  a  Christian,  obliges  thee  to.  Thou 
wast  in  thy  baptism  placed  at  his  feet  as  his 
clisciple  ;  entered  into  his  school. as  a  student, 
to  learn  his  doctrines  and  laws;  and  upon  tliy. 
fidelity  herein  thy  everlasting  welfare  depends.— . 
By  my  Christian  profession  I  have  virtually  taken 
him  for  my  teacher,  master,  and  Lord,  and  have 
put- myself  under  his  direction  and  government; 
and  so  far  only,  as  I  am  subject  to  him,  am  I 
worthy  the  Christian  name.  Resign  thyself, 
therefore,  Oniy  soul,  to  his  conduct  without 
reserve.  An  implicit  faith  and  obedience  herej 
is  thy  duty,  thy  honour,   and  thy  safety. 

Own  him  as  thy  only  master.  He  himself 
requires  this,  for  he  hath  said  "  one  is  your  Mas- 
"  ter,  even  Christ."  Hear  him  and  him  alone.— 
Hear  none  in  opposition  to  him,  or  to  the  neglect 
of  him.  The  office  of  otJier  teachers  is  to  help 
me  to  understand  the  doctrine  of  Christ  my  mas- 
ter, but  not  to  dictate  to  me  in  his  stead.  He  i«. 
"^  the, author  and  fiuisher  of  our  faith."    His  au^ 


Christ  the  Christianas  Master.  lS9i 

thority  must  make  antl  bound  ou?'  creeds  ;  and 
therefore  we  are  to  "  look  unto  Jesus ;"  looking 
off  from  all  others,  when  tiiey  would  set  up  an  au- 
tliority  of  their  own,  and  iix  our  ejes  only  upon. 
lliniv 

0.wn  him  as  thy  master  in  all  things.  Though 
tliou  sJu)uldest  not  fully  understand  some  of  his 
doctrines,  let  not  that  hinder  thy  assent  to  them. 
The  authority  of  this  teacher  is  sufficient  to  de- 
termine thy  faith  in  whatever  he  has  revealed  as. 
the  object  of  it,  with  whatever  difficulties  it  may 
be  attended.  Whatever  he  hatli  said,  acquiesce 
ifl,  witkout  cavilling  or  dispute. 
/ 

But  do  not  pretend  to  be  "  wise  above  what 
"  is  written,"  nor  to  know  and  believe  farther 
than  he  has  revealed.  As  he  has  given  pastors 
and  teachers  for  the  perfecting  of  the  saints,  for 
the  edifying  of  the  body  of  Ciirist,  thankfully^ 
receive  them,  and  be  subject  to  them»  in  obe- 
dience to  him,  while  they  act  in  his  name,  and: 
pursue  the  great  ends  of  their  office,  [in  the 
way  he  has^  enjoined  ;  but  no  farther;  for  he 
hath  bidden  us  to  "  call  no  man  Father  or  Mas- 
ter upon  earth,  and  charged  us  not  to.  receive 
for  doctrines  the  commandments  of  men."] 

Submit  to  him    in    all    his   prescriptions  and? 
kws.     The  Bible  contains  the    Christian's  insti- 
tutes :  the  New    Testament    particularly    is    his. 
book    of    lessons.      Endeavour,    O    my    soul,    to. 
learn    them;    all   of   them  ;    and  to    learn    them, 
more  perfectly.     As  they  refer  to   practice,  and 
are  designed  to    govern    both  the  heart  and   life, 
8,tudy  and   apply   them  for  that  purpose.     Bring 
thy  thoughts,  affections    and    desires,  thy    words 
and  thy  actions,  to   the  standard  of  the   gospklj-; 
sutoitting  tJbcHi  ta  its  correction  in  all  things* 


130*  MEDITATION    XVJ.. 

A  text  of  scripture,  opposing  this  or  that  practicCj, 
er  enjoi'^ing  this  or  the  other  duty,  should  be 
of  the  same  autlioritj  with  a  Christian,  as  a 
statute  of  the  realm  v,'ith  a  lawyer,  and  should 
in  like  manner  be  pleaded  by  Christians  with 
one  another. 

O,  my  God,  grant  me  this  true  Cliristiun  tem- 
per, Influence  my  mind  to  this  reverence  and 
absolute  submission  which  is  due  to  my  great  masi- 
ter!  May  his  word  evec  be  with  me  reason 
enough  for  my  faith  and  practice!  May  his  will 
controul  and  govern  me  in  all  things!  I  would 
deny  myself,  because  he  hath  enjoined  it.  I  would 
crucify  the  flesh  with  its  atfections  and  lusts:  I 
would  cut  off  the  right  hand  and  pluck  out  the 
right  eye,  because  he  hath  made  it  to  be  my  duty, 
and  necessary  to  my  salvation.  I  would  learn  of 
him  to  be  "  meek  and  lowly  in  heart;  to-^ove  my 
<«  enemies,  bless  them  that  curse  me,  do  good 
*'  to  them  that  hate  me,  and  pray  for  them  that 
**  despiteful ly  use  me.*'  This  is  the  doctrine 
and  law  of  my  great  master  ;  0,  for  a  heart 
more  filled  with  love  and  loyalty  to  him!  Help. 
me,  Lord,  to  sit  at  his  feet,  receiving  his  com- 
mauds  and  waiting  for  his  salvation. 

MEDITATION    XVII. 

On  resolute  virtue, 

1  Cor*  XV.  58.     Be  ye  stedfast,  unmoveahle — irt 
tfie  work  of  the  Lord, 

This  is  no  easy  or  very  common  attainment, 
but  it  is  a  highly  important  one,  and  I  would  be 
earnestly  seeking  after  it.  Lord  assist  and  suc- 
ceed, me  hereia  !    Let   nothing   divert   me  ffon^ 


'On  resolute  virtue.  K  SI 

'the  path  of  duty,  or  interrupt  me  in  the  prose- 
cution of  it,  but  help  me  to  hold  on  my  vvay, 
through  all  discouragements,  and  sacrifice  every 
thing  to  a  good  conscience. 

In  order  to  acquire  stedfastness  in  religion  it 
is  necessary  that  I  be  well  informed  concern- 
ing the  duties  of  it.  If  I  be  ignorant  or  doubting, 
not  having  ''  inoved  what  is  that  good  and  ac- 
"  ceptable  and  perfect  will  of  God,"  I  shall  be 
tossed  to  and  fro  with  every  wind  of  temptation, 
and  may  become  a  captive  to  the  humouis^ 
fancies  and  follies  of  men.  [Let  me  therefore 
-seek  to  "  be  wise  and  understanding  what  the 
<'  will  of  the  Lord  is,"  and  for  this  purpose  di- 
ligently consult  his  written  word.] 

In  order  to  be  stedfast  and  unmoveable,  1 
must  be  willing  to  undergo  not  only  the  censure 
of  the  unthinking  part  of  mankind,  but  that  of 
the  more  serious,  and  even  of  some  of  my 
Christian  friends.  Perhaps  I  must  sometimes 
stand  alone,  in  what  appears  to  me  the  path  of 
duty.  In  which  case  I  would  consider,  that  the 
sentiments  and  examples  even  of  good  men  are 
not  my  rule,  as  the  best  are  liable  to  err.  It  is 
a  poor  argument  for  any  opinion  or  practice  : 
'  That  it  is  maintained  by  such  and  such  persons, 
*  and  they  are  very  good  men :'  this  may  be 
true,  and  yet  he  that  implicitly  follows  them, 
may  plunge  himself  into  error  aiid  sin.  If  a 
%vise  and  good  man  comes  to  me  with  a  tempta- 
tion to  what  my  conscience  condemns  as  evil,  I 
must  say,  as  our  Lord  did  to  Peter,  "  Get  thee 
<<  behind  me  Satan." 

I  must  be  mortified  to  human  applause,  and 
"treat  the  opinions  of  others  concerning  me  with 
c^jiitempt,  m    comparison    with   the  approbation 


'13S  TfEDlTATIOV     XVI. 

of  God  and  my  own  conscience.  Esteeming  it 
<'  a  small  matter  to  be  judge  of  any  man's 
**  judgment,"  1  must  seek  "  the  honour  that 
"  Cometh  from  <jod  only."  The  breath  that 
endeavours  to  blast  me,  and  that  which  extols 
me,  will  both  be  shortly  stopped,  and  neither 
can  affect  my  future  state  ;  they  should  not, 
therefore,  divert  me  from  my  present  duty.  '  He 
«  is  not  just'  (says  Seneca)  *  that  will  not  do 
'justice  without  praise;  but  he  is  a  righteous 
"^  man  who  does  it  when  so  doing  is  made  infa- 
'  mous  :  and  he  is  a  wise  man  who  is  pleased 
'  with  an  ill  name  that  is  well  gotten.' — May  I 
always  consider  that  every  man  standeth  oi* 
falleth  to  his  own  master,  and  accordingly  keep 
my  eye  to  my  great  master's  applause ;  saying 
■^'  Lord,  what  wilt  thou   have  me   to   do  ?" 

In  order  to  be  immoveable  I  must  get  the 
world  under  my  feet:  I  must  be  "  crucified  to 
the  world,  and  the  world  to  me,"  looking  down 
upon  present  things  with  contempt,  as  scarcely 
worth  a  solicitous  thought;  accounting  no  in- 
terest essentially  important,  but  what  respects 
another  world.  0,  may  it  be  thus  with  me  !  May 
I  live  in  the  constant  view  of  eternity,  as  just 
ready  to  take  place;  then  shall  I  be  prepared  to 
suffer  the  loss  of  all  things  here  rather  than  de- 
viate from  the  path  of  duty. 

Finally;  in  order  to  be  kept  stedfast  and  im- 
moveable in  the  work  of  the  Lord,  I  must  not 
only  endeavour  to  invigorate  my  res-olution  by 
proper  considerations  and  serious  reflections, 
but  I  must  also  often  look  up  to  heaven  for  help, 
and  continually  wait  on  God  for  the  supply  of 
!us  spirit,  for  the  renewing  of  my  strength ; 
remembering  that  without  this,  "  the  youths 
<•  shall  faint  and  be  weary,  and  the  young  mefl 


On  Death.  13S 

«  snail  utterly  fall  ;''  whereas  it  is  promised  that 
"  they  that  wait  on  the  Lord  shall  renew  their 
<<  strength;  shall  mount  up  as  on  the  wings  of 
"  eagles,  shall  run  and  not  be  weary,  shall  walk 
<<  and  not  faint." 

O,  my  God  !  as  thou  hast  called  me  to  ihf 
kingdom  and  glory  by  Jesus  Christ,  "  make  me 
"  perfect,  stablish,  strengtlien  and  settle  me."— 
Help  me  to  add  to  my  faith  virtue,  that  I  may 
act  with  suitable  firmness  and  fortitude  in 
my  Christian  profession  5  so  that  whatever  tribu- 
lations, reproaches  or  persecutions,  I  may  meet 
with  in  it,  I  may  be  able  to  say, — "  None  of 
"  these  things  move  me,  neitlier  count  I  my 
<«  life  dear  unto  me  so  that  I  may  finish  my 
"  course  with  joy."  May  I  fear  nothing  but 
SIN,  and  against  that  do  thou  defend  me  by  thy 
grace,  and  amidst  all  the  assaults  of  my  spiritual 
enemies,  the  allurements  of  professed  friends,  the 
smiles  and  the  frowns  of  the  world,  may  I  hold  on 
my  way,  and  "  be  kept  by  thy  mighty  powei'j 
through  faith  unto  salvation." 

MEDITATION  XVHI. 

On  Death, 

Heb.  ix.  27.  It  is  appointed  unto  men  once  to  die* 

What  death  is,  ray  senses  in  a  great  measure 
inform  me.  It  is  a  dissolution  of  the  union  be- 
tween the  soul  and  the  body.  This  the  scripture 
confirms.  Eccles.  xii.  7.  "  Then  shal)  the  dust 
"  return  to  the  earth  as  it  was,  and  the  spirit  to 
«  God  that  gave  it."  Its  consequences  with  res- 
pect to  the  body  are, — the  privation  of  life,  sense 


154  MEDITATION  XVIII. 

and  motion :  it  takes  down  the  earthly  taberna- 
cle, and  leaves  it  a  cold,  lifeless,  loathsome  car- 
case, to  be  buried  out  of  sight,  and  to  lie  rotting 
in  the  dust.  Such  is  the  change  that  death  will 
shortly  produce  in  this  body  of  mine,  which  is 
fearfully  and  wonderfully  made,  and  which  1  am 
apt  to  pamper  so  much.  At  death  I  shall  use  its 
members  and  organs  no  more:  1  shall  see  with 
these  eyes,  hear  with  these  ears,  speak  with  this 
tongue,  no  more  for  ever;  nor  any  more  enjoy 
the  pleasures,  or  taste  the  gratifications  of  the 
present  state.  Post  mortem  nulla  voluntas.  "  Af- 
ter death  there  is  no  pleasure."  Nor  shall  I  at 
death  quit  the  body  only,  but  this  world  and  all 
things  in  it.  I  shall  then  go  hence  and  no  more 
see  or  be  seen.  As  Hezekiah  said,  "  I  shall  be- 
"  hold  man  no  more,  nor  any  of  the  inhabitants  of 
<'  the  world,"  nor  shall  I  be  concerned  with  any 
thing  in  it.  My  business,  my  possessions,  my 
friends,  must  all  be  left  behind.  All  my  employ- 
ments, civil  and  religious,  will  be  at  an  end,  and  I 
shall  '•  know  nothing  of  all  that  is  done  under  the 
<«  sun." 

And  as  at  death  I  must  leave  this  world,  so  I 
shall  enter  upon  another,  a  new  and  an  unknown 
state.  Death  carries  us  from  a  world  of  bodies  to 
a  world  of  spirits,  changes  the  manner  of  our  act- 
ing and  the  objects  of  our  enjoyment.  And  as 
that  is  a  new  state,  so  it  is  an  unchangeable  and 
eternal  one.  My  condition  \w'\\\  be  then  fixed  in 
happiness  or  woe,  according  as  my  character  has 
been  here,  and  that  for  ever.  O,  my  soul  !  how 
awful  a  thing  is  dying !  How  surprising  the  change 
which  death  will  make,  and  how  much  does  it  de- 
mand my  serious  thoughts  and  care  ! 

This  great  change  is  absolutely  unavoidable, 
for  it  is  appointed  lo  men,  i.  e.  to  all  men,  onc«  to 


On  Death.  13d 

die.  Had  not  man  sinned,  he  vvauld  have  beea 
immortal;  but  sin  has  brought  the  curse  of  mor- 
tality upon  the  whole  world.  "  In  Adam  all  die." 
The  grave  is  *'  the  house  appointed  for  all  Uie 
**  living."  I  need  no  arguments  to  convince  me 
of  this,  as  my  own  observation  and  my  senses 
convince  me  of  this  truth.  1  see  one  generation 
passeth  away,  as  another  cometh,  and  thus  it  has 
been  from  the  beginning.  »•  Our  fathers,  where 
"  are  they?"  Gone  fur  ever  off  the  stage!  The 
places  that  once  knew  them,  know  them  no  more. 
-—How  many  of  my  relations  and  acquaintance, 
within  the  compass  of  a  few  years,  are  gone  the 
way  by  which  they  shall  not  return  !  Should  I 
search  the  parish  register,  it  is  not  likely  that  I 
should  find  one  of  those  now  alive  whose  names 
were  entered  a  hundred  years  ago,  and  very  few 
at  the  distance  of  fourscore.  Were  I  to  look 
through  the  kingdom,  yea,  through  the  whole 
earth,  and  ask  what  are  become  of  its  inhabitants, 
who  at  that  period  were  acting  their  parts  on  the 
stage  of  life,  I  should  find  they  were  all,  exceptin 
a  few  individuals,  swept  away  into  eternity,  an 
most  of  them  totally  forgotten. 

Nor  is  it  only  certain  that  I  must  follow 
them,  but  that  very  soon.  Though  I  should 
attain  to  the  years  of  my  fathers,  death  cannot 
be  a  great  way  off.  "  Man  that  is  born  of  a 
woman  is  of  few  days;"  human  life  is  justly 
compared  to  *'  a  vapour  which  appeareth  for  a 
"  little  while  and  then  vanisheth  away."— 
Nor  have  I  any  rational  ground  to  expect  that 
my  life  will  be  protra<;ted  to  a  longer  period 
than  that  of  others.  Death  is  hastening  on  a 
pace,  and  how  constant,  how  quick  the  motion  ! 
<<  My  days"  (as  Job  speaks)  "  are  swifter  than 
<<  a  post,  they  flee  away  as  a .  shadow."  How 
many  of  them  are  already  gone !   how  few  in  all 


136  MEDITATION  XVm* 

probability  yet  remain  !  The  summons  of  deatk 
may  be  to  me  as  sudden  as  I  know  it  has  been 
to  many  others,  and  tlie  sentejice  passed  on  the 
rich  fool  in  the  parable,  who  presumed  on  the 
enjoyment  of  goods  laid  up  for  many  years^ 
may,  for  aught  1  know,  be  gone  forth  against 
me,  <'  this  night  shall  thy  soul  be  required  of 
*»  thee."  O,  how  startling  a  message  !  how 
amazing  a  disappointment  !  May  this  never  be 
my  case ;  but  let  me  watch  and  pray  always,  so 
that  '«  that  day  may  not  come  upon  me  un- 
wares,"  or  find  me  unprepared  to  obey  the 
summons.  My  soul,  <•  boast  not  thyself  of  to- 
morrow, since  thou  knowest  not  what  a  day  or 
a  night  may  bring  forth."  Since  death  is  so  cer- 
tain and  so  near,  let  me  realize  it  to  my  mind, 
and  often  represent  it  to  myself.  Think  what 
"will  be  thy  sensations  and  thy  views,  when  thou 
shalt  find  thyself  in  the  arms  of  death  ;  a  cold 
sweat  bedewing  thy  languishing  body,  thy  breath 
and  pulse  faultering,  and  thy  soul  taking  its  flight 
into  an  unknown  region.  Then  place  thyself 
among  the  dead,  the  slain  that  lie  in  the  grave, 
where  thy  flesh  must  see  corruption.  Thus,  by 
realizing  death,  learn  to  *•  die  daily." 

Let  me  also  remember  that  it  is  appointed  to 
xnen  but  once  to  die.  "  If  a  man  die,  shall  he 
*'  live  again  r"  No  :  "  he  lieth  down  and  riseth 
'*  not  till  the  heavens  be  no  more."  Thou  hast, 
O  my  soul,  but  one  cast  for  eternity.  There  is 
no  Tabula  post  naufrogium ;  no  plank  on  which 
to  swim  to  shore,  if  thou  art  ship-wrecked.  No 
return  to  life  ;  no  work  in  the  grave;  no  repen-, 
tance  after  death.  "  Now  is  the  accepted  time, 
*'  now  is  the  day  of  salvation."  Therefore 
••  whatsoever  thy  hand  findeth  thee  to  do,  do  it 
<♦  with  all  thy  might."    Now  or  never. 


[   isr  3 

MEDITATION   XIX. 

On  Death — Continued^ 

And  now,  O  my  soul,  review  this  momentous 
subject   and    receive    instruction.      Must    1   die, 
and  that  soon?     Must  this  body  be  reduced  to 
dust  ?      Let  me  learn  to  esteem  it  as  a  fading, 
perishing  thing.      "  The    eartlily    house  of    thig 
"  tabernacle,"  (says  the  apostle)  "  shall  be  dis- 
"  solved  ;"    or  taken  down  ;    pulled  to  pieces  ; 
alluding    to    tlie    taking   down    the    Jewish    ta- 
bernacle,   in    order    to    its    removal,   when    the 
curtains  were   folded   up,  the  boards  and   all  the 
several    parts    were    separated.       This    I    shall 
shortly  experience  in  my  own  frame.    Death  draws 
the  pins  of  the  fleshly    tabernacle,  and  then  the 
whole    falls   to   pieces.     The    curious  machine  of 
the  body  will    then    be    broken.     Its    symmetry 
and   beauty,    which  are  the  idol    of   vain  minds, 
will  then    be    utterly  destroyed.      Why  then    so 
much  ado  about  it  ?      Why  so   much    care  and 
anxiety   in  adorning  and   pampering  a  poor  cor- 
ruptible   carcase.^     The  scripture  calls  it  a  "  vile 
"  body,"  and    so   death   will   make  it.     Let    me 
learn  then  to  moderate  my  affections  to   it,  and 
not  be  greatly    concerned    about  "  what  I    shall 
"  eat  or  drink,  or  wherewith  I  shall  be  clothed. '*~ 

Must  I  die,  and  leave  tliis  body  rotting  in- 
the  grave?  How  little  account  should  1  make 
of  these  enjoyments  which  are  confined  to  the 
body,  and  which  entirely  depend  upon  its  preca- 
rious life.  When  Soliynion  had  consigned  all 
mankind  to  the  dust,  he  repeats  the  main  argu- 
ment <if  his  book — »'  Vanity  of  vanities,  saitlt- 
**  the  prea  her,  all  is  vanity."  And  indeed, 
whatever  value  there  mav  be  in  any  earthly  ob-  - 

N  2 


138  MEDITATION    XIX. 

jects  in  themselves,  they  must  needs  be  vanitj  to 
dj^ing  creatures,  who  must  part  with  them  all. — 
The  whole  circle  of  fleshly  gratifications  are  but 
temporary  conveniences  far  a  perishing  body, 
which  must  all  perish  with  it.  O,  my  soul,  look 
from  the  grave  upon  the  pleasures  of  the  deluded 
sensualist,  and  say.  What  are  they  ?  Never 
ehuse  that  for  thy  happiness  which  termioates  in 
death.  Were  the  things  of  this  life  a  thousand 
times  more  valuable  than  they  are,  what  will  they 
be  to  ME,  when  I  am  just  ready  to  depart,  and 
leave  them  all  behind  me  ?  Why  should  I  be  so 
fond  of  what  I  cannot  long  enjoy,  and  may  at 
any  moment  be  deprived  of  forever  ?  Why 
should  I  pursue  a  shadow  that  is  flying  from  me  ? 
Our  Lord  calls  present  things  "  another  man's,'^ 
and  distinguishes  them  from  what  is  "  our  own.'*^ 
Luke  xvi.  12.  Upon  which  the  Psalmist's  words 
are  a  comment.  Psal.  xliv.  16.  "  Be  not  afraid,"  or 
disturbed,  *'  when  one  is  made  rich,  and  the  glory 
''  of  his  house  is  encreased  ;  for,  when  he  dieth, 
<^  he  shall  carry  nothing  away  :  No,  he  leaves 
«  his  wealth  to  others."  O,  may  I  chiefly  value 
my  own  things  ;  "  the  true  riches,"  and  use  this 
world  as  one  that  is  leaving  it. 

Must  I  die,  and  enter  upon  another,  and  a  new 
and  different  state  ?  Let  me  now  acquaint  myself 
■with  that  state,  and  abstract  myself  from  the  body 
and  the  things  of  this  life,  as  much  as  I  can,  and 
thus  begin  to  live  that  life,  which  is  most  suited  to 
my  rational  nature.  Were  the  present  my  only  ex- 
istence, there  would  be  some  reason  for  the  epi- 
cure's language,  "  Let  us  eat  and  drink,  for  to- 
morrow we  die."  They  who  expect  no  other  life, 
may  well  make  the  best  of  this.  But  that  is  not 
my  case:  T  believe  in  a  world  to  come,  where 
flesh  and  blood  can  have  no  place,  and  wliere  con- 
sequently the  pleasures  of  lieih  and  sense  caQ- 


On  Death y-^ Continued.  139* 

not  be  any  longer  enjoyed;  but  all  the  happi- 
ness of  it  will  be  pure  and  spiritual.  How  wretch- 
ed then  shall  1  be,  if  I  can  reli4>  no  pleasure* 
but  those  which  are  derived  through  my  bodily 
senses. 

Must  I  die  and  that  Iwit  once?  Endeavour,  O 
my  soul,  to  make  sure  work  for  eternity,  that  I 
may  die  well.  An  error  here  is  fatal,  and  can  ne- 
ver be  corrected.  It  was  a  good  answer  to  one 
who  asked,  Why  the  Lacedemonians  were  so 
slow  in  pronouncing  capital  judgment?  "  Be- 
**  cause  a  mistake  in  the  case  is  incorrigible." — • 
"When  the  sentence  of  death  is  executed  it  can- 
not be  reversed:  my  state  is  then  determined  for 
ever.  Help  me,  therefore,  O  my  God,  to  secure 
the  main  point !  to  get  ready  for  death,  that  1  may 
die  with  safety  and  comfort! 

What  cause  have  I  for  censure  and  self-re- 
proach, that  I  have  so  much  indulged  my  bodily 
appetites  in  the  pleasures  of  a  brute!  that  I  have 
pursued  with  so  much  eagerness  this  perishing 
world  :  a  world  that  I  am  just  dying  out  of! — that 
I  have  talked  and  acted  like  one  that  dreams  of 
an  eartlily  immortality.  Lord,  pardon  my  folly 
and  stupidity,  and  teach  me  '•  so  to  number  my- 
**  days  as  to  apply  my  heart  unto  wisdom." 

O,  my  soul !  immediately  change  thy  course, 
and  act  more  consistently  with  thy  condition  in 
the  present  world,  and  thy  belief  of  that  which 
is  to  come.  Particularly  resolve  to  "  mortify  the 
"  flesh  with  the  lusts  thereof."  This  is  neces- 
sary to  fit  thee  for  the  happiness  of  the  unbodied 
state.  Jiustin  supposed,  that  such  as  die  witli 
sensual  desires  un mortified,  retain  them  in  the 
other  world,  and  feel  the  uneasiness  of  them 
vhere  they  caunot  be  gratified.     This   will  not 


t4Q  MEDITATION    XIX, 

be  the  case  with  holy  souls ;  for,  when  the  fleshly 
house  is  pulled  down,  the  leprosy  of  sin  will  be 
perfectly  cured.  But  without  some  progress  ia 
mortification,  no  heaven  can  be  expected;  '*  the 
"  pure  in  heart  only  shall  see  God." 

I  would  also  resolve  to  esteem  this  world  suit- 
ably to  my  condition  in  it,  considering  myself  as  a 
stranger  and  passenger,  who  must  shortly  leave 
it.  When  Chrysostom  was  banished,  and  his 
friend  Siriacuse,  in  a  letter  lamented  his  case, 
he  wrote  back  to  him  thus:  *  You  now  begin 
'  to   bewail  my   banishment,  but    I  have  done    so 

<  for  a  long  time  ;  for  since  I  knew  that  heaven. 

<  was  my    country,  1   have    esteemed    the    whole 

<  earth  but  as  a   place  of  exile  :  Constantinople, 

<  from  vvhence  I  am  expelled,  is  as  far  from   Pa- 

<  radise  as  the  desert  they  have  sent  me  to.'  Thu^ 
it  is  with  me  ;  I  am  here  an  exile,  far  from  home. 
O,  my  soul !  look  to  thy  own  country.  "  Set  thy 
"  affections  on  things  above,  and  not  on  things 
''  upon  earth.  Having  food  and  raiment,  there- 
^<  with  be  content.  Never  seek  great  things 
"  for  thyself  here,,  where  there  is  no  abiding.  If 
"  riches  encrease  set  not  thy  heart  upon  them. 
"  Buy  as  if  thou  possessedst  not,  and  use  the 
'«  world  as  not  abusing  it,  since  the  fashion  of  the 
<^  world  passeth  away." 

I  would  resolvp  and  endeavour  to  have  a  meet- 
ness  for  the  other  world,  and  to  be  conversant 
with  it;  often  ascending  thither  in  my  thoughts 
and  desires;  following  my  departed  friends  in 
my  meditations,  and  trying  to  join  them  in  sing- 
ing thn  songs  ofZion.  It  will  render  the  thoughts 
of  d:^Hth  easy  to  me  to  reflect.  That  I  am  going  to 
a  wor.'d  ind  a  work  that  1  in  some  measure  know: 
and,  wiHi  *)\e  dying  inartvr.  '  That  thaioh  I 
^  change    my   place,  )et    not  my   compaijy/ — I 


On  Death f — Continued,  141 

would  transact  all  my  affairs,  civil  and  religious, 
with  a  reference  to  my  dying  hour,  and  ask  my- 
self, How  this  and  that  will  look  when  I  come  to 
die? 

Lastly,  I  resolve  by  the  grace  of  God,  to  has- 
ten my  preparation  for  that  solemn  period,  that  I 
may  be  able  to  say,  as  my  Lord  and  Master  did, 
when  it  arrives,  *'  Father  I  have  glorified  thee  on 
"  earth  ;  I  have  finished  the  work  thou  gavest  me 
to  do."  I  would  leave  nothing  undone  that  is  ne- 
cessary to  be  done,  but  would  do  it  speedily,  lest 
that  day  come  upon  me  unawares;  and  not  in- 
dulge in  any  thing  which  would  make  a  death-bed 
uneasy. 

Such  are  my  purposes  and  resolutions.  And 
now,  O  my  God,  I  turn  myself  to  thee.  I  want 
wisdom,  courage,  resolution  and  zeal,  for  the 
work  before  me.  To  thee  I  seek  for  those  sup- 
plies of  grace  which  I  need.  O  Lord,  I  beseech 
thee  impart  them  to  me.  Raise  me  above  this 
animal  life.  Help  me  to  regulate  and  govern  my 
passions  ;  to  overcome  my  carnal  inclinaiions, 
and  to  resist  the  allurements  of  corporeal  objects. 
Lord  strengthen  my  faith  ;  enable  me  to  look  be- 
yond this  inch  of  time,  and  give  me  realizing 
views  of  eternity*  O,  that  1  may  now  be  in  ear- 
Best,  and  trifle  no  more  in  th«  concerns  of  my 
soul !  May  I  now  wisely  redeem  my  time,  and 
improve  my  talents,  as  becomes  a  dying  crea- 
ture !  Lord  help  me  by  thy  grace.  To  thee  I 
resign  myseU  :  On  thee  I  depend.  Be  thou  with 
me  in  every  scene  of  life,  and  when  I  come 
to  "  walk  through  the  valley  of  the  shadow  of 
•*  death,  let  thy  rod  and  thy  staff  comfort  me.'^ 


[     14£     ] 
MEDITATION  XX. 

On  the  IMMORTALITY  of  the  soui« 

EccLEs.  xii.  7. — Then  shall  the  dust  return  to  the' 
earth,  as  it  urns,  and  the  spirit  shall  returm 
to  God  who  gave  it* 

This  plainly  implies,  that  the  soul  doth  not  die- 
with  the  body.  Let  me  consider  the  evidence  of 
this  doctrine.  The  arguments  which  I  have  found 
to  have  the  greatest  weight  are  these. 

The  soul  hath  nothing  in  its  own  nature  that 
tends  to  a  dissolution;  being  a  pure,  spiritual  im* 
material  substance. — Its  excellence  and  dignity 
is  also  an  argument  for  its  immortality.  VV^e 
know  indeed  very  little  of  ourselves;  but  I  clear- 
ly perceive  that  I  am  not  mere  body,  and  feel  in 
myself  a  principle  distinct  from  matter  and  supe- 
rior to  sense.  How  noble  a  power  is  that  of  the 
understandings  which  can  reason,  reflect,  and  car- 
ry on  a  long  chain  of  thought :  can  survey  the 
whole  creation,  and  contemplate  the  glorious  au- 
thor of  all. — The  Will  is  another  excellent  facul- 
ty, which  is  the  principle  of  liberty,  which  can 
chuse  or  refuse,  and  can  control  the  most  impetu- 
ous inclinations  of  the  sensitive  appetite. — The 
conscience  and  the  memory  also  are  wonderful 
powers  of  the  human  soul.  Consider  man  with 
all  these  mental  endowments,  together  with  his 
views,  desires  and  hopes  of  futurity;  and  how 
admirable  a  creature  doth  he  appear.  And  can 
we  reasonably  imagine  such  a  creature  made  on- 
ly for  a  day,  and  to  exist  only  during  the  life,  of 
the  body  ? 

M&w  much  of  our  short  time  on  earth  is  spent 


^n  the  immortality  of  Oie  Soiil.  14S 

in  infancy,  when  we  can  relish  little  but  the  ani- 
mal life  ?  Mow  much  is  afterwards  passed  away 
in  childish  toys  ?  How  long  it  is  before  we  un- 
derstand what  it  is  to  be  men  ;  and  how  much 
linger  it  often  is  before  we  know  what  it  is  to 
be  Christians  ?  We  are  almost  ready  to  leave 
the  world,  ere  we  rightly  apprehend  our  errand 
into  it.  Can  we  then  suppose  that  we  are  de- 
signed for  no  after  existence  ?  Is  it  consistent 
with  the  wisdom  and  goodness  of  God,  to  frame 
so  excellent  a  creature  to  lake  a  few  turns  upon 
the  stage  of  the  world  ;  to  taste  of  its  vanity 
and  curse ;  to  view  some  scenes  of  joy  and  sor- 
row ;  to  laugh  and  weep  for  a  while,  and  then 
pass  away  and  be  no  more  ?  To  suppose  that  he 
should  be  furnished  with  such  powers  and  en- 
dowments only  for  this,  were  (as  one  observes) 
'  just  as  if  a  person  should  be  clothed  in  scarlet 

*  to  go  to  plow,  or  instructed  in  arts  and  sciences 

*  only  to  attend  a  herd  of  swine.'  From  the 
excellent  capacities  of  the  rational  spirit,  it  is 
most  reasonable  to  infer,  that  it  is  made  for  im- 
mortality. 

Accordingly,  all  mankind  have  discovered  an 
apprehension  of  a  future  state.  The  books  of 
the  ancient  philosophers,  both  Greeks  and  Ro- 
mans, are  full  of  it.  And  the  wiser  and  better 
any  part  of  mankind  have  been,  the  more  lively 
their  sense  of  immortality,  and  the  more  vigor- 
ous their  desires  after  it.  And  can  we  think  God 
v/ill  frustrate  the  expectations  of  his  creatures  } 

T  may  further  argue  the  certainty  of  another 
state  from  the  justice  of  God.  Rewards  and  pun- 
ishments are  the  sanctions  of  the  divine  law.— 
A  righteous  God  will  surely  make  a  distinction 
"  between  them  that  serve  him  and  them  that 
^'  serve  him  not."     But  this  is  far  from   being 


J 44  MEDITATION   XX. 

done  in  the  presenf  world.  There  is  (as  So1o» 
moil  observes)  "  a  just  man  that  perisheth  in  his 
**  righteousness,  and  there  is  a  wicked  man  that 
"  prolongeth  his  life  in  his  wickedness."  The 
natural  interence  from  which  is,  that  there  is  a 
future  state  of  retribution. 

But  I,  as  a  Christian,  have  more  decisive  evi- 
dence of  this  truth.  It  confirms  m)'  belief  of  the 
Immortality  of  the  soul,  that  the  son  of  God 
thought  not  his  own  'jrecious  blood  too  great  a 
price  for  its  redemption.  To  suppose  that  in  all 
his  labours  and  sutterings  he  had  no  object  beyond 
this  life  of  vanity,  would  be  to  blaspheme  my  Re- 
deemer. If  in  this  life  only  we  had  hope,  Christ 
died  in  vain,  and  the  work  of  redemption  is  a 
jest. — But  my  Bible  puts  this  matter  out  of  all 
doubt.  Here  I  am  expressly  told  that  when  the 
body. returns  to  the  earth,  "  the  spirit  returns  to 
God  that  gave  it."  Christ,  the  faithful  witness, 
bids  us  "  not  fear  them  that  kill  the  body,  but 
arc  not  able  to  kill  the  soul,"  and  the  dead  who 
die  in  the  Lord  are  pronounced  blessed. — Nor  do 
v/e  v/ant  v;hat  may  be  called  a  sensible  evidence 
of  a  future  state  of  existence.  The  scriptures 
afford  instances  of  departed  spirits  returning  back 
again  into  our  world,  as  that  of  the  Shunamite's 
son,  Jairus's  daughter,  the  son  of  the  widow,  and 
Lazarus.  I  read  also  of  the  appearing  of  Moses 
and  EUas  with  Christ  at  his  transfiguration.— 
Here,  0  my  soul,  is  sufficient  proof  of  thy  immor- 
tality ;  let  it  establish  thee  in  the  belief  of  it. 

How  grateful  should  this  doctrine  of  immor- 
tality be  tome!  Did  this  life  limit  my  duration 
and  bound  my  hopes,  I  might  justly  take  up  the 
Psalmist's  complaint,  "  how  short  my  time  is  ! 
**  wherefore  hast  thou  made  all  men  in  vainf"  Our 


On  the  immorfatiiy  of  the  soul,  145 

duration  here  hardly  deserves  to  be  called  life^ 
for  in  the  midst  of  life  we  are  in  death.  As  it  is 
short,  so  it  is  often  "  full  of  trouble."  How  little 
*'  is  here  to  be  attained  worthy  the  name  of  hap- 
piness !  If  I  taste  of  any  enjoyment  that  is  agree- 
able, it  hath  such  a  mixture  of  bitter  ingredients, 
that  it  is  hard  to  say  whether  good  or  the  evil  bB 
most  predominant.  Or,  if  I  find  some  little  rest, 
something  that  looks  like  happiness,  how  transient^ 
how  changeable,  hoVv  short-lived  !  If  I  have  a  few 
bright  days,  presently  the  clouds  gather  again, 
and  my  horizon  is  filled  with  darkness.  If  to- 
day I  put  off  my  sackcloth  and  gird  me  with 
gladness  to-morrow  tlie  sable  gal'b  is  put  on 
again,  and  thus  tears  and  joy  mutually  succeed 
each  other. 

How  vain,  how  wretched  a  creatiire  should  I 
be,  had  1  no  future  prospect !  How  cruel  and 
inhuman  are  the  attempts  of  those  who  would 
deprive  me  of  it,  who  endeavor  to  degrade 
their  own  species,  and  set  them  upon  a  level 
vith  the  beasts  that  perish !  "  0,  my  soul ! 
*«  come  not  thou  into  their  secret."  Resolve 
never  to  quit  a  doctrine  that  is  the  great  support 
and  dignity  of  thy  nature.  Were  it  only 
probable,  no  wise  man  would  willingly  part  with 
it.  This  doctrine  affords  a  noble  relief  against 
the  fear  of  death.  To  die  is  not  to  lose  thy 
being  ;  it  is  to  be  set  at  liberty  from  thy  bonds 
and  fetters  ;  to  be  discharged  from  thy  prison, 
and  properly  to  live.  The  grave  is  the  passage 
to  immortality.  So  that  in  the  view  of  it,  we 
should  not  "  sorrow  as  those  that  have  no  hope" 
beyond  it.  \Ve  should  represent  death  to  our- 
selves not  as  a  destructive  enemy,  but  as  a 
friend,  doing  us  the  kindest  office.  Pythag^oras^Q 
fancy  of  the  transmigration  of  souls,  passing  at 
o 


146  MEorrATioN  xx; 

death  into  other  bodies,  and  so  enjoying  life 
again,  made  his  disciples  fearless  of  dving;  but 
here  is  a  firmer  ground  of  courage  and  comfort. 
We  have  not  only  another,  but  a  better  life  in 
view,  and  a  surer  evidence  of  it.  Let  me  then 
learn  to  think  of  death  with  calmness  and  com- 
posure. I  need  not,  I  ought  not,  "  through 
fear  of  death  to  be  all  my  life  time  subject  to 
bondage.'"  '  Death'  (as  another  philosopher  says) 

*  is  only    terrible  to  those    who,    with  life,  lose 

*  their  all.' 

The  comfort  of  this  doctrine,  however,  is 
limited.  A  future  existence  speaks  not  conso- 
lation to  all.  It  is  like  the  pillar  of  fire  and 
cloud,  that  was  light  to  the  Israelites,  but  dark- 
ness to  the  Egyptians.  To  the  ungodly,  who 
have  their  hope  and  happiness  in  this  life  only 
it  is  "  the  savour  ot  death."  It  would  be  melan- 
choly enough  were  death  only  to  put  an  end 
to  their  present  gratifications  :  to  have  all  Uieir 
pleasing  imaginations  at  once  destroyed,  and  to  be 
torn  away  from  all  their  dear  enjoyments  for 
ever.  But  this  is  not  the  worst.  "  After  death 
**  there  is  a  judgment,"  and  verily  there  is  a 
reward  for  the  wicked  as  well  as  for  the  righ- 
teous. When  the  rich  man  in  the  parable  died, 
he  was  not  only  deprived  of  his  purple  and  fin^ 
linen  and  sumptuous  fare,  but  he  is  represen- 
ted as  "  lifting  up  his  eyes  in  hell,  and  as  being 
"  tormented  in  flames."  And  thus  it  will  be 
with  all  who,  like  him,  believe  not  Moses  and 
the  prophets,  and  who  spend  their  time  in  the 
pursuit  of  worldly  pleasure.  Death  is  to  them 
•'  the  king  of  terrors."  Let  me  then  carefully  shun 
that  course  of  life  which  would  render  the  pros- 
pect of  futurity  so  terrible. 


[     147    J 
MEDITATION  XXI. 

On  the  IMMORTALITY  of  the  soul, — continued. 

Since  the  soul  is  immortal,  let  me  learn  to 
Yalue  things  by  their  reference  to  immortality.— 
The  present  subject  affords  a  sure  rule  to  diiect 
me  wlutt  to  chuse  anil  prefer.  It  is  plain,  the 
things  which  are  confined  to  my  present  state  and 
situation  can  be  of  but  little  account  compared 
with  eternity.  Seneca^  contemplating  the  great- 
ness and  beauty  of  tliose  orbs  of  light  above,  cast* 
down  his  eyes  to  find  out  the  earth,  hardly  visi- 
ble at  that  distance,  and  breaks  forth  into  a  piulo- 
sophical  exclamation  :  '  Is  it  to  this  that  the 
'  great  designs  and  vast  desires  of  men  are  con- 

*  fined  ?  [s  it  for  this  that  there  is  such  distur- 
'  bance  of  nations,  wars  and  shedding  of  blood  ?— • 
'  0  the  folly,  O  the  fury  of  deceived  man  !   to  im- 

*  agine  great  kingdoms  in  the  compass  of  aa 
'  atom  !  to  raise  armies  to  divide  a  point  of  earth 

*  with  their  swords !  It  is  just  as  if  the  ants  should 

*  conceive  a   field  to   be  several    kingdoms,   and 

*  fiercely  contend  to  enlarge  their  borders,  and 
«  celebrate  a  triumph  in  gaining  a  foot  of  earth  as 
'  a  new  province  to  their  empire.' 

Earthly  things  are  so  little  and  mean,  compar- 
ed with  the  tilings  of  the  other  world,  that  they 
scarcely  deserve  a  thought,  especially  when  the 
inequality  of  their  duration  is  considered.  Justly 
therefore    does    the    same    philosopher    observe, 

*  It  would  not  be  worth  while  for  a  man  to  be 
<  born  and  live,  did  he  not  study  heavenly  things. 

*  How  contemptible  a  thing  is  that  which  we  call 
'  MAN,  unless  he  raise  himself  above   earthly  and 

*  bodily  enjoyments  !'  O  my  soul !  compare  thy 
present  with  tiiy  futuic  existence  3  and  never  caU 


14S  MEDITATION   XXI. 

any  thing  great  or  good   that  reaches  no  further 
than  this  moment  of  time ;  that  will  not  accompa- 
ny thee  beyond  ti.':  grave,  and  has  no  connection 
With  immortality.     *'  We  look  not  (says  the  apos- 
tle)   ♦^  at  the   things   which   are  seen,  but   at  the 
**  things  which  are  not  seen  ;"  and  the  reason  he 
gives    was,   that  the  one  are   only   temporal,  but 
t^^e  other  etermiL     O  may  I  always  be  aftected  to 
this  world  and  that  which  is  to  come,  according 
fo  their  real  value,  and  their  importaiiee    to  my- 
seif.     This   is  a  point  of  the  greatest  wisdom  ;  a 
mistake  in   which  is   the  main  cause   of  ruin  to 
those  that  perish.     '  Nothing  is  more  characterise 
tic  of  a  fool  than  to  he  transported   with  trifles. 
A  rational  dominion  over  ones  self  must  be  main- 
tained, that  we  never   be  so  affected  with  any 
thing,  but  the  object  may  warrant  it.     Conse- 
quently we  shall  rarely  meet  with  any  tempo- 
ral concerns    that    ought   greatly    to    move  us, 
both  for  tlie  littleness  of  sueh  things  themselves, 
and  that   we  have   such  unspeakably  greater  in 
view.      How  contemptible  should  we  look  upon 
that  empty  vanity  of  being  rich.      The  pursuit 
of  so  despicable   a  trifle,  with  violent  and   per- 
emptory desires,  so  as  thereby  to  suffer  a  diver- 
sion from  our  designs,  for  another  world,  is  to 
make  our   eternal    hopes    less   than    nothing. — 
And  with  the   like    neglect  should   all  sensual 
pleasures,    secular    honours,    dignities,   &c.  be 
treated.     We  are  to  manifest  it  to  all,  by  a  uni- 
form course  of  action,  that  we  are  strangers  and 
pilgrims  on  the  earth,  and  declare  plainly  that 
we  are    seeking  a  better  country.      That    lofty 
soul  which  bears  about  with  it  the  apprehension 
of  being  made  for  an   everlasting  state,  so  ear- 
nestly attends  to  it,  that  it  is  condescension  if  it 
allow  itself  to  take  notice  of  what  mortals  are 
doing   in  their  grand  negotiations  here   below. 


The  immortality  of  the  soul — continued.      149 

<   fVe  of  this  academy  (said  the  pliilosopher  to  the 

*  jealous  tyrant)    are  not   at  leisure  to   mind   so 

*  mean  things,  (viz,  as  the  concerns  of  his  court) 

*  we  liave  something  else  to  do  than  to  talk,  of 
«  you.'  With  how  much  more  reason  may  the 
'  Christian  say  this,  who  sees  this  world  vanish- 
'  ing  away,  and  the  other,  with  its  everlasting 
'  concerns,  even  now  i*eady  to  take  place.**  O 
may  the  affairs  of  immortality  thus  fill  my  mind, 
and  those  of  this  moment  of  life  shrink,  and  lie  aa 
dust  at  my  f^eU  lieniember  '''  one  thing  is  need- 
"  ful,"  and  adopt  the  resolution  of  the  pious  mar- 
tyr, who,  when  advised  to  take  care  of  himself,  re- 
plied—;S^o  J  it' i//  of  my  BEST  SELF  5  meaning  the 
iiwmortal.  spirit. 

But,  O  my  soul,  how  hast  thou  forgotten  thy- 
self, and  thy  relation  to  eternity.  How  have  the 
vanities  and  amusements  of  this  short  moment 
of  being  engrossed  thy  thoughts  and  cares.  How 
have  I  wasted,  my  affections  upon  dreams  and  sha- 
dows, rejoicing  and  weeping  over  a  clod  of  earth. 
I  cannot  but  sometimes  think  how  the  angels  must 
pity  us  when  they  look  dov/n  upon  our  laborious 
and  solicitous  pursuits  of  such  minute  things. — 
O.  wretch  that  I  am,  to  suft'er  my  mind  to  be  so 
much  drawn  down  to  this  earth,  that  I  can  no 
better  extend  my  views  into  the  regions  of  immor- 
tality. Lord  grant  me  that  "  faith  which  is  the 
substance  of  thina;s  hoped  for,  and  the  evidence  of 
things  not  seen.'*  I  would  henceforth  live  for 
eternity.  In  order  to  which  I  resolve  (Lord  help 
me  by  thy  grace)  to  have  my  eye  more  constantly 
fixed  on  the  future  world,  and  in  all  my  designs^ 
undertakings  and  actions,  to  maintain  a  constant 
reference  to  it>  I  would  esteem  every  thing  as. 
littlej  yea,  as  nothing,  comparatively,  that  is  cal?. 

*  Howe's  Vanity  of  man  as  mortaJU 
0  2 


150  MEDITATION  XXi. 

culated  only  for  the  meridian  of  time,  and  would 
chuse,  prefer  and  pursue  things  as  thejr  stand  re- 
lated to  eternity. 

I  resolve  to  be  often  returning  my  spirit  before 
hand  to  God  that  gave  it,  committing  it  to  him  to 
keep  it  against  that  day,  and  dedicating  it  to  him 
in  solemn  devotion  5  delighting  in  him,  conversing 
with  him,  and  refreshing  myself  with  his  presence, 
that  at  my  final  return  to  him  at  death,  1  may  not 
go  to  a  God  to  whom  I  have  been  a  stranger.  I 
would  resolve  to  get  my  heart  formed  for  a  bless- 
ed immortality,  by  making  it  the  business  of  my 
life  to  cultivate  my  mind,  and  improve  in  tiiat 
spirit  and  temper  by  which  I  shall  be  made  meet 
ior  the  happiness  of  the  immortal  state.  Parti- 
cularly by  a  weanedness  from  the  body,  a  refined- 
jiess  from  earth,  a  thorough  purgation  of  sensual 
affections,  an  aptitude  to  spiritual  exercises,  a 
high  complacency  in  God,  a  worshipping  posture 
of  soul,  formed  to  the  veneration  of  the  eternal 
power,  wisdom,  holiness  and  goodness  ;  profound 
iiumility  and  abnegation  of  self ;  a  prayerful,  thank- 
ful frame  of  spirit ;  a  large  and  universal  love ;  imi- 
tating, as  much  as  possible,  the  love  of  god  ;  a  stea- 
dy composure  and  serenity  of  temper,  every  way 
Euited  to  the  blissful  region  above,  where  nothing 
but  purity,  devotedness  to  God,  love,  goodness,  be- 
nignity, order  and  peace  shall  have  place  forever. 

O  my  God,  the  father  of  spirits,  who  hast  form- 
ed and  fashioned  them,  and  who  hast  the  immedi- 
ate government  of  them,  visit  this  soul  of  mine, 
and  so  enlighten,  purify  and  sanctify  me  through- 
out, as  to  fit  me  for  thine  embrace.  Help  me  to 
breathe  after  itnmortality ;  to  press  forward  tow- 
ards it,  and  to  long  for  admittance  into  it.  Lord 
assist  me  by  thy  grace,  that  I  may  be  dying  daily, 
ftnd  begin,  while  on  earth,  to  live  the  life  of  hea- 


On  the  Resurrectio7i  of  the  body,  I5t 

ven  ;  that  so  when  I  leave  this  poor  dying  world,  J1| 
I  may  be  fully  *'•  meet  for  the  inheritance  of  tli^'  "  *? 
*•  saints  in  light.'' 

MEDITATION   XXII. 

On  the  RESURRECTION  oftfie  body, 

Luke  xiv.  14.  Thou  shall  be  recompensed  at  the 
rgsarreciion  of  the  just. 

The  important  period  here  referred  to  is  that 
of  the  glorious  appearing  of  Jesus  Christ  at  the 
last  day.  Tiie  event  here  mentioned  is  the  gene- 
ral resurrection  of  the  dead,  and  more  particularly 
of  tlie  saints,  who  are  denominated  *'  the  just"  or 
righteous,  which  is  their  distinguishing  character. 
The  proper  meaning  of  the  word  Resurrection 
(Anastasis,)  is  rising  again  ^  which  can  only  be 
of  that  which  fell,  viz.  the  body  ;  which  is  often 
expressly  mentioned.  Thus,  7^(;7Ji.  vii.  11.  ""  He 
<«  shall  quicken  our  mortal  body  5"  that  is,  make  it 
to  live  again. 

As  I  expect  then  to  have  a  body,  so  I  expect 

the  same  body  :  that  to  which  my  soul  is  now  uni- 
ted. What  constitutes  the  same  body  we  cannot 
be  certain,  and  therefore  can  have  no  deternunate 
faith.  Its  sameness  does  not  consist  in  having 
just  the  same  numerical  particles  of  matter  that  it 
ever  had,  for  they  are  continually  changing  :  nor 
all  the  same  that  were  laid  in  the  grave.  It  is 
sufficient  tliat  such  particles  are  raised  as  to  make 
up  the  integrant  or  necessary  parts  of  the  body. 

There  have  been  various  liypotheses  on  thi^  sub- 

■  ject.  which  I  consider  as  curious  speculations,  not 

&d  matters  of  f&ith.    I  would  not  pretend  to  bo 


152  MEDITATION    XXH. 

wise  above  what  is  written.  As  this  doctrine  de- 
pends entirely  upon  revelation,  1  will  confine  my- 
self in  all  my  reasoning  within  its  limits.  Itls 
enough  for  me  to  know  that  I  shall  have  a  body 
in  some  respects  the  same.  This  the  scripture: 
sufficiently  intimates.  And  further,  that  this 
body  and  this  soul  shall  be  again  united  in  the 
same  pei-son,  and  the  union  shall  be  dissolved  no 
more.  <«  The  children  of  the  resurrection,"  I 
am  told,  "  neither  marry  nor  are  given  in  mar- 
'«  riage,  neither  can  they  die  any  more,  but  are 
*<  as  the  angels  of  God," 

Let  me  more  particularly  notice  the  properties. 
of  the  resurrection  body.     I  am  assured  it  will  not 
be  such  as  it  is  at  present,  but  far.  more  excellent  5, 
fur  it   will  undergo  a    very   important  change.— 
"  Flesh    and  blood,"  says   the  apostle,  "  cannot 
**  inherit  the.  kingdom  of  God,— but  we  shall  be 
"  changed   in  a  moment,  in  the   twinkling  of  an 
*•  eye."     What  that  change  will  be,  the  apostle 
there  tells  us,  1  Cor.  xv.  35' — 45.  where  he  brings 
in  the  philosophic  infidel,  proposing  his  objection. 
*'  But  some  will  say,  How  are  the  dead  raised  up,. 
^*  and  with  what  bodies  do  they  come  .^"  He  an- 
swers-the  scoffer   with    a  due  severity, — "Thou 
«  fool,"  &c.  q.  d.  Thou  thinkest  to  baffle  a  doc- 
trine that  stands  upon  a  sure   foundation,  by  an 
objection  that  may  be  solved  by  a  familiar  instance 
which    every   one  is  acquainted    with.     Dost  not 
thou    know,  "  that  v/hich  thou   sowest  in  the   field 
**  is  not  quickened  except  it  die  ?  Suppose  e.  g.  it 
'*  be  wheat  or  any  other  grain,"  it  must  be  dissol- 
ved   in   the  earth  before  it  springs  up  ;  and   then 
"  God  giveth  it  aJ^ody,"  a  stalk  and  an  ear,  "  as. 
^'  it  hath  pleastid  him,  but  to  every  seed  its  own 
"  body.     So  also  is  the  resurrection  of  the  dead." 

\Yhcre  it  seems  to  be  implied,  that  our  pre- 


On  the  Resurrection  of  the  body,  153c 

s«nt  bodv  is  a  kind  of  seed  of  the  resurrcctioD  bo- 
dy, out  of  which  it  springs*  So  that  is  in  some 
respects  the  same  with  the  body  that  is  at  death 
laid  in  the  grave.  Yet  it  undergoes  a  considerable 
change  ;  as  is  the  case  with  the  seed  cast  into  the 
ground,  whether  it  be  wheat  or  any  other  sort  of 
grain.  It  is  sown  mere  grain^  but  when  it  springs- 
\ip,  it  wears  a  different  appearance.  Thus  will 
the  body,  though,  iu  fact,  the  saino,  be  greatly 
changed. 

"  It  is  sown  in  corruption."  It  is  a  dying,  per- 
ishing thing,  having  the  principles  of  death  and 
corruption  in  it.  But  "  it  shall  be  raised  in  incor- 
**  ruption,"  having  no  principle  of  death  remain- 
ing. '<  It  is  sown  in  dishonour."  It  is  a"  vile 
body:"  a  body  of  humiliation,  suited  to  the  pre- 
sent lapsed  state  of  the  soul  :  subject  to  pains, 
and  weakness,  and  often  humbled  by  deiornnty  ; 
and  no  sooner  de&erted  by  the  vital  principle  thaa, 
it  becomes  a  loathsome  carcase,  only  fit  to  be  bu- 
ried out  of  sight.  But  "  it  is  raised  in  glory." 
At  the  resurrection  the  righteous  shall  "  shine 
*<  forth  as  the  sun  in  the  kingdom  of  their  fa- 
<«  ther."  Christ  shall  transforln  the  vile  body, 
when  he  raiseth  it  again,  "  into  a  likeness  to  his. 
<'  own  glorious  body."  And  what  the  glory  of  that 
is,  we  may  learn  in  some  measuie  from  its  appear- 
ance on  the  mount  of  transfiguration,  when  "  his. 
«  face  shined  as  the  sun,  and  his  raiment  was. 
«  bright  as  the  light." 

"  It  is  sown  in  weakness ;"  in  a  state  of  great 
infirmity,  easily  fatigued,  soon  decayed  and  spent. 
"  P»ut  it  is  raised  in  power  ;"  full  of  life  and  vigour, 
so  that  it  shall  move  without  weariness,  subsist 
without  the  demands  of  food,  and  without  decay 
for  ever.  Tiow  soon  am  I  now  weary  in  the  ser-- 
vice  of  Gad.    If  the  spirit  is  willing,  I  quickly 


154  MEDITATION    XXH. 

find  the  flesh  is  weak,  so  that  I  cannot  watch  witk 
my  Lord  many  hours  ;  nature  demands  a  pause, 
to  recruit  its  strength. — But  the  resurrection  bodjr 
will  languish  no  more,  but  will  be  all  life  and  ac- 
tivity. "■  It  is  sown  a  natural,  or  animal  body," 
with  affections,  passions  and  appetites,  gross  and 
sensual,  like  those  of  the  brutes.  But  "it  shall 
"  be  raised  a  spiritual  body,"  refined  from  corpo- 
real grossuess,  and  attempered  to  the  pure  spiritual 
operations  of  the  mind.  All  its  niember&  will  be- 
instruments  of  righteousness,  which  will  be  under 
entire  subjection  to  the  soul,  and  will  neither  tempt, 
nor  divert  it  any  more. — Oglorious  day  !  O  trans- 
porting scene!  "The  trumpet  shall  sound,  the 
"  dead  shall  be  raised,  and  we  shall  be  changed,. 
^  This  corruptible  body  shallfthen  put  on  incor- 
*'  ruplion,  and  this  mortal  immortality,  and  death, 
^  shall  be  swallowed  up  in  victory,"  With  what 
pleasure,  O  my  soul,  shouldst  tliou  think  of  that 
blessed  period,  and  with  what  solicitous  cave 
shouldst  thou  prepare  for  it!  Lord  grant  me  a 
part  in  that  better  resurrection. 

But  is  it  certain  that  I  shall  have  my  body 
again  in  this  improved  state  ^  Let  me  examine  on 
what  foundation  my  faith  is  built.  This  doctrine 
belongs  not  to  the  articles  of  natural  religion.— 
The  philosophers  of  old  thought  it  impossible  and 
ridiculous.  When  Paul  preached  at  Athens  the 
resurrection  of  the  dead,  the  Epicureans  mocked. 
But  I  find  that  this  doctrine  has  always  been  held' 
in  the  church  of  God.  The  patriarchs  appear 
to  have  had  some  knowledge  of  it.  Job  professed 
his  faith  in  it  with  great  assurance,  Chap.  xix.  25. 
"  I  know  that  my  Redeemer  liveth,  and  that  he 
"  shall  stand  at  the  latter  day  upon  the  earth.— 
^'^  Though  after  my  skin  worms  destroy  this  bodyj 
^  yet  in  my  fiesh  I  shall  see  God."^ 


©«  the  Eesurrection  of  the  hodij,  155 

In  the  Jewish  church  it  was  certainly  an  arti- 
cle of  faith.  Ezekiel  grounds  upon  it  his  parable 
of  the  dry  bones  being  made  to  live.  That  it  pre- 
\ailed  in  the  time  of  the  Maccabees  is  evident 
from  their  history,  2  Mac.  vii.  9 — 14.  Nor  did 
the  Jews  in  their  most  degenerate  state  give  up 
this  doctrine,  as  appears  from  Paul's  apology  be- 
fore Felix,  Acts  xxiv.  14.  "  I  have  hope  towards 
"  God,  as  they  themselves  also  allow,  that  there 
*'  shall  be  a  resurrection  both  of  the  just  and  un- 
*«  just."  And  how  readily  did  Martha  profess 
her  faith  in  it,  when  Christ  told  her  that  her  bro- 
ther should  rise  again.  *'  1  know,  (says  she)  '•  he 
«'  shall  rise  again  in  the  resurrection  at  the  last 
«  day." 

This  is  a  doctrine  which  entirely  depends  on 
divine  revelation,  and  is  there  most  clearly  asser- 
ted. The  lieresy  of  the  pharisees  concerning  it 
Christ  imputed  to  their  ignorance  of  the  sacred 
books.  "  Ye  do  err,  (says  he,)  not  knowing  the 
scriptures  :"  viz.  those  of  the  Old  Testament.  Be- 
sides the  passages  before  referred  to,  I  find  the 
psalmist  expressing  his  faith  in  it.  Psal.  xvi.  9, 
"  My  flesh  also  shall  rest  in  hope,"  and  Psal.  xvii, 
15.  •'  When  I  awake,  I  shall  be  satisfied  with  thy 
likeness."  Daniel  speaks  of  it  in  the  most  express 
terms,  Ch.  xii.  2.  "  Many  of  them  that  sleep  in 
the  dust  shall  awake,"  &c. 

But  in  the  New  Testament  this  doctrine  is 
taught  in  a  y^i  stronger  and  clearer  manner,  e.  g. 
John.,  v.  28.  "  The  hour  is  coming  in  which  all 
"  that  are  in  their  graves  shall  hear  his  voice  and 
"  shall  come  forth."  i?ey.  xx.  13,  and  many  other 
passages. 

But  the  grand  proof  of  this  doctrine,  of  the  final 
resurrection  of  the  body  is,  the  resurrection  of 


{56 


METITATiOlf    Sill. 


Christ  from  the  dead.  This  the  apostle  argues  at 
length.  1  Cot,  XV,  ♦<  If  the  dead  rise  not,  then 
■«  is  not  Christ  raised.  But  now  is  Christ  risen 
«'  from  the  dead,  and  become  the  first  fruit  of 
them  that  slept."  Christ  rose  not  only  as  first  in 
order,  but  his  resurrection  was  a  figure  and  a 
pledge  of  ours.  He  rose  as  our  head  ;  ai^d  his 
mystical  body  was  virtually  raised  with  him,  as 
the  apostle  intimates.  Eph.  ii.  6.  "  He  hath  rais- 
*«  ed  us  up  together  with  Christ." 

O,  my  soul  !  what  a  ground  of  faith,  and  even 
t>f  triumph,  hast  thou  in  this  great  event,  the  resur- 
rection of  thy  Redeemer.  It  is  some  additional 
confirmation  of  my  faith,  that  my  great  Lord  and 
Master  has  given  proof  of  his  power  in  the  actual 
resurrection  of  some  of  his  followers.  Besides  that 
of  Jairus'S  daughter,  the  son  of  the  widow  of  Nain^ 
x>f  Lazarus  and  of  Tabitha,  1  am  informed  that 
after  the  Saviour's  resurrection,  "  the  graves 
«<  were  opened,  and  many  bodies  of  the  saints 
<<  which  slept  arose  and  came  out  of  the  graves, 
"  and  went  into  the  holy  city  and  appeared  unto 
"  many."  These  first  fruits  were  a  token  and 
earnest  of  a  full  harvest.  O,  my  soul  !  commit 
thy  body  into  his  hands  who  is  able  to  save  unto 
the  uttermost.  He  will  rescue  it  from  the  pow- 
er of  the  gravcj  though  it  must  there  see  corrup- 
tion,  and  he  will  shew  thee  the  path  of  life.— 
"  He  must  reign  till  he  hath  put  all  enemies 
«  under  his  feet,  and  then  death  itself  the 
<«  last  enetny  shall  be  destroyed."  Thou  must 
indeed,  submit  a  while  to  this  tyrant;  but  thanks 
«'  be  to  God  who  will  give  thee  the  victory  thro' 
«'  Jesus  Christ  our  Lord." 


t     157    ] 
MEDITATION  XXIII. 

The  Resurrection  of  the  Body,  improved. 

Notwithstanding  such  full  and  clear  evidence 
for  this  doctrine,  it  is  not  without  its  difficulties, 
^f  he  early  adversaries  of  the  Christian  faith  thought 
it  "  incredible  that  God  should  raise  the  dead," 
and  even  pronounce  the  thing  itself  impossible. — 
Learned  writers  have  set  themselves  to  examine 
and  answer  the  various  objections  which  have  been 
urged  against  a  resurrection  of  the  same  body.— • 
But  1  need  not  puzzle  myself  with  things  of  this 
nature.  1  may  with  safety  retreat  to  the  divine 
power  and  promise.  If  God  be  omnipotent,  he 
certainly  can  restore  the  body  and  unite  the  scat- 
tered dust.  He  has  moreover  said  that  he  will  ; 
and  there  I  rest.  Say  not,  "  Can  these  dry  bones 
"  live?"  0  Lord,  thou  knowest  that  they  can,  and 
thou  hast  declared  they  shall.  I  will  therefore 
dismiss  all  suspicions,  and  not  stagger  at  the  pro- 
mise through  unbelief.  Instead  of  attending  to 
the  disputes  which  have  been  raised  on  this  sub- 
ject, let  me  improve  the  important  doctrine  of 
scripture  for  my  instruction,  comfort  and  quick- 
ening. 

1.  I  cannot  but  infer  from  it  the  excellence  of 
the  Christian  religion,  and  the  happiness  of  those 
that  are  brought  to  the  knowledge  of  it.  The 
heathen  world  knew  but  liitle  of  a  future  state, 
and  notiiing  of  a  resurrection.  Nor  indeed  was  it 
fully  revealed  till  the  glorious  author  of  it  brought 
life  and  immortality  to  light.  O,  my  soul !  bless 
God  for  that  dispensation  of  light  and  grace  which 
thou  art  under;  that  thou  art  *'  bejrotten  again  to 
"  a  lively  hope  by  the  resurrection  oi  Jesus  Chiist 
"  from  the  dead." 


158  MEDITATION   XXlir. 

2.  It  is  plain  from  this  doctrine  that  it  is  no 
reproach  to  a  Christian  that  he  professes  to  be- 
lieve the  reality  of  some  things,  the  manner  and 
circumstances  of  which  he  iloth  not  understand.— 
Though  all,  who  duly  consider,  must  allow  that 
where  there  is  no  distinct  knowledge  there  is  no 
distinct  faith  (for  we  cannot  believe  any  thing 
without  ideas)  yet  we  all  believe  many  things  the 
precise  mode  and  nature  of  which  we  are  igno- 
rant of.  I  believe  that  the  dead  shall  be  raised  on 
the  divine  authority,  though  I  know  not  "  with 
"  what  bodies  they  shall  come.-'  On  the  same 
principle  1  ought  to  admit  whatever  is  clearly 
matter  of  divine  revelation.  Let  me  never  ques- 
tion what  God  has  said,  nor  presume  to  ask,  by 
way  of  objection,  "  How  can  these  things  be  ?"•— • 
Let  divine  revelation  regulate  and  limit  my  faith. 
Be  not  wise  above  what  is  written. 

3.  From  the  present  subject  I  may  account  for, 
and  justify,  that  respect  which,  in  the  church  of 
God,  has  always  been  paid  to  the  dead  bodies  of 
the  saints.  Abraham,  when  a  sojourner  among 
the  children  of  Heth,  was  solicitous  to  procure  a 
burying  place  for  his  family,  and  especially  for 
the  precious  remains  of  pious  Sarah.  Devout  men 
carried  Stephen  to  his  grave  and  made  great  la- 
mentation over  him.  It  was  the  custom  of  the 
Jews  to  embalm  the  dead,  as  well  as  to  use  much 
ceremony  at  their  funerals  :  'witness  the  prepara- 
tion made  for  our  Saviour's  burial.  The  like  was 
practised  among  the  primitive  Christians.  This 
was  (as  Prudentius  tells  us  in  his  hymn)  to  testify 
their  belief  of  the  resurrection  of  tlie  dead.  Some 
solemnity  in  this  affair  is,  doubtless  becoming,  if 
superstition  be  avoided.  There  is  a  regard  due 
to  the  dead  bodies  of  those  who  die  in  the  Lord, 
as  they  have  been  "  the  tem*)les  of  the  Holy 
*i  Ghost  j"  and  though  at  present  laid  in  ruins, 


The  Resurrection  of  the  body  improved,      15^ 

ehall  be  built  up  again  in  gpeater  glory.  We  bury 
them  in  the  hope  of  a  resurrection,  and  therefore 
they  shoultl  not  be  laid  in  the  grave  like  the  beasts 
^vhich  perish.  Let  me  improve  every  occasion  of 
this  kind  lor  exercising  my  faith  and  hope,  and 
let  my  respect  shewn  to  the  body  of  a  friend, 
whom  I  follaw  to  the  grave, be  founded  cliiefly  on 
the  pleasing  prospect  of  its  being  ere  long  raised 
to  life  and  glory. 

4.  How  glorious  and  happy  will  the  resurrec- 
tion day  be  to  ail  good  men  !  How  grand  will  be 
the  solemnities  ot  it,  wlien  Christ  shall  descend 
from  heaven  "'  in  the  glory  of  his  father,  with  all 
*«  the  holy  angels,"  and  when  "  all  that  are  im 
"  their  graves  sliali  hear  his  voice  and  come  forth." 
And  how  glorious  will  be  the  change  wliich  will 
then  take  phce  in  the  bodies  of  his  people,  when 
he  will  transform  them  into  a  likeness  to  his  own. 
Indeed  I  can  have  but  very  imperfect  ideas  of  the 
resurrection-body,  and  the  speculations  in  which 
son^e  have  indulged  on  this  subject  are  so  preca- 
rious, that  I  can  lay  no  stress  Cjron  tliem.  It  is 
enough  for  me  to  have  the  assurance  that  the  glo- 
rified bodies  of  the  saints  will  be  such  as  highly  to 
administer  to  the  happiness  of  their  perfected  spi- 
rits.— O,  my  soul  !  look  forward  with  joy  to  that 
blessed  hope;  diligently  prepare  for  that  glorious 
day.  and  "  wait  for  the  adoption,  even  the  re- 
'*  demption  of  the  body"  from  the  dark  prison  of 
the  grave. 

5.  Tn  the  mean  time  let  the  prospect  of  the 
glorious  state  of  the  resurrection-body  support 
and  comfort  thee  under  all  the  troubles  and  incon- 
veniences to  which  the  present  frailties  of  the  flesh 
expose  thee.  "  We  that  are  in  this  tabernacle 
«*  groan  being  burdened  :"  and  how  many  and  how 
great  our  burdens  are  !  The  body  itself  is  a  bui- 


160  MEDirATION    XXUI. 

t!en,  and  is*  the  occasion  of  many  of  tlic  sins,  and^ 
most  of  the  sorrows  of  life.  "  In  my  flesh,"  says 
the  apostle,  •*  dwelleth  no  good  thing."  He  calls 
it  a  body  vf  death.  The  best  saints  un  earth  know 
and  feel  something  of  what  he  complains  of,  as 
"  a  law  in  tht  members  warring  against  the  law  of 
"  the  mind  ;"  nor  can  they  bo  tree  from  the  influ- 
ence of  it  till  they  are  delivered  out  of  the  body.— 
J^iu  that  dwelleth  in  us  Ims,  like  the  leprosy,  so  in- 
fected the  house  that  there  is  no  cure  till  it  is  pulled 
down.  But  here  is  the  consolation,  that  when  it 
is  built  up  again,  it  will  be  without  any  pollution,  or 
any  evil  thing :  a  pure  spiritual  body,  that  shall  an- 
noy thee  no  more  for  ever.  Solace  thyself,  0  my 
soul,  in  this  blessed  hope. 

The  present  body  is  liable  to  a  variety  of  pain^ 
ful  diseases,  so  that  sometimes  (as  David  says)  we 
*•  water  our  couch  with  tears.*'  Wearisonje  nights 
and  days,  yea,  months  of  vanity  are  appointed  to  us. 
And  these  often  prove  a  great  hinderance  in  reli- 
gion,to  a  devout  mind,  which  is  like  a  skilful  mu- 
sician who  has  a  broken  instrument.  Well — at 
the  resurrection  this  grievance  will  be  removed. 
The  inhabitants  of  the  New  Jerusalem  shall  not  say 
I  am  sick  :  their  bodies  shall  be  in  health,  and  pros- 
per even  as  their  souls  prosper.  Every  one  shall 
enjoy  what  the  philosopher  pronounced  the  greatest 
felicity  which  man  was  capable  of — a  sound  mind 
*•  in  a  sound  body."* 

The  present  body  is  feeble,  soon  weary,  needs 
constant  replenishing  by  food,  rest  and  diversion, 
which  are  great  hinderanccs  in  the  duties  of  life; 
and  a  large  proportion  of  our  time  is  consumed  im 
necessary  sleep,  winch  is  a  kind  of  temporary 
death.     But  the  resurrection-body  will  have  nope 

*  Mens  sano  in  corpore  sana 


(The  Resurrection  farther  improved,        161 

of  these  infirmities.  "  We  shall  hunger  and  thirst 
"  no.  more,"  nor  any  more  need  relaxlUon  of  any- 
kind,  but  remain  in  a  conistant  state  of  vigour,  ac- 
tivity and  life  ;  capable  of  the  joys  and  t!ie  busi- 
ness of  heaven^  without  fainting  or  cessation  for 
ever. 

Once  more  :  the  present  body  is  a  snare  to  the 
soul,  tempting,  deluding,  enslaving  it  to  sensible 
things,  and  sometimes  to  grossly  sensual  and  im- 
pure objects.  Even  good  men,  in  vviiom  the  flesli- 
is  not  the  governing  princip-le,  too  often  in  this- 
view  suffer  by  their  connexion  with  it.  How  doth 
it  taint  the  soul  by  its  imaginations,  as  well  as  dis- 
tract it  by  its  cares.  But,  0  my  soul,  reflect  for 
thy  comfort,  that  thy  resurrection-body  will  be  of 
a  purer  constitution  :  it  will  have  dropt  its  pas- 
sions and  lusts,  so  that  it  will  tempt  and  ensnare 
thee  no  more.  "  The  fiesh  will  no  longer  lusfc 
"  against  the  spirit,"  but  there  will  be  a  lull  con- 
cord between  them-.  O,  blessedness  supreme  !  Q, 
joyful  day  ;  when  the  conflict  with  carnal  appetites 
ajid  fleshly  lusts  shall  for  ever  cease  Blessed  be 
God,  as  I  look  for  '•  new  heavens  and  a  ne;v 
"  earth."  So  also  for  a  new  body,  "  whereia 
^*  dwelleth  righteousness*" 

MEDITATION  XXIV. 

Tfie  Resurrection  of  the  Body  farther  improved* 

"  Thf.  trumpet  shall  sound,  and  the  dead  shaU 
"  be  raised.  All  that  are  in  their  graves  shalt' 
"  come  forth."  May  I  be  found  prepared  ior  that 
solemn,  awiul  day!  There  will  be  "  a  resurrec- 
^*-  t'lon  both  of  the  just  and  of  the  unjust."  To  thc^, 
latter  it  will  be  far  from  a  desirable  event  :  with^, 
icsj-Qct  to  them  it  will  be  like  a  jaii  delivery^. 


I6il  MEDITATION  XXIV. 

vhen  the  unhappy  prisoners  are  brought  forth  i^ 
execution.  They  shall  "  awake  to  everlasting 
<'  shame  and  contempt."  Their  bodies  will 
doubtless  appear  with  extraordinary  marks  of  hor- 
ror, for  they  shall  couie  forth  "  to  the  resurrec- 
*•  tion  of  damnation."  Glad  would  they  be  to 
have  *'  the  rocks  and  mountains  fall  on  them,"  to 
hide  them  from  the  presence  of  their  Judge.— 
O  my  soul  !  endeavour  that  thou  mayest  "  stand 
*•  in  a  good  lot"  at  that  day.  So  act,  while  now  ia 
the  body,  that  thou  mayest  not  be  ashamed  or 
afraid  to  appear  in  it  again. 

I  would  resolve  through  divine  grace,  to  at- 
tain the  principles,  and  endeavour  after  the  im- 
provement, of  the  spiritual  and  divine  life.  Such, 
js  the  depravity  of  human  nature,  that  we  are  be- 
come earthly  and  sensual ;  enemies  to  God  in  our 
lomds  :  yea,  dead  in  trespasses  and  sins.  "  To  be 
*'  carnally  minded  h  death.''*  Out  of  this  death-state 
tliere  must  now  be  a  resurrection.  "  The  law  of 
^'  the  spirit  of  life  in  Christ  Jesus"  must  make  me 
"  free  from  the  law  of  sin  and  death,"  which  will 
othcrwis?  issue  in  death  eternal.  Let  it  then  be 
my  concern  to  rise  from  the  death  of  sin  to  the  life 
oi  righteousness  Lord  quicken  me  by  thy  spirit; 
raise  me  up  together  with  Christ,  and  help  me  to 
aspire  after  hioher  and  higher  attainments  in  the 
spiritual  and  divine  life.  "  Blessed  are  they  that 
'•  have  part  in  this  first  resurrection;  over  them 
^'  the  second  death  hath  no  power." 

I  would  resolve  to  dedicate  my  body  as  a  "  tem- 
'*  pie  of  the  lioly  ghost,"  and  use  it  as  a  holy,  con- 
secrated thing  Lord  come  arid  take  possession- 
of  me  by  tiiy  s.pirit  !  O  prepare  me  for  thy^^elf  as 
an  habifatiou  ;  fit  me  for  thy  presence  and  vouchsafe 
lo  dwell  in  me.  Set  open,  ()  my  soul,  the  ever* 
lasting  doors,  that  the  king  of  glory  may  corns  ia* 


TJie  Resurrection  farther  improved.        163. 

*^  If  the  spirit  of  him  that  raised  up  Jesus  from  the- 
**  dead,  dwell  in  thee,  he  that  raised  up  Christ 
**  from  tiie  dead  will  quicken  i\\y  mortal  body,. 
*»  by  his  spirit  tiiat  dvvelleth  in  thee."  Lord  let 
roe  never  defile  thy  temple,  but  possess  my  ves- 
sel in  sanctilication  and  honor.  May  holiness  to 
the  Lord  be  inscribed  on  every  member.  O, 
my  soul !  learn  to  use  and  govern  thy  body,  so. 
that  thou  may  est  hope  to  return  to  it  with  comfort. 
Pray  to  be  sanctilled  tiiroughout  in  body,  soul  and 
spirit,  and  to  be  preserved  blameless  to  the  coming 
of  our  Lord  Jesus  Christ.  Labour  to  *•  keep  un- 
•*  der  the  body,  and  bring  it  into  subjection,'^ 
that  it  may  neither  cloud  nor  tempt  the  mind. 
«  If,  through  the  spirit,  we  mortify  the  deeds  of 
*'  the  body,  we  shall  live.-' — *  Helitiess  is  the  on- 

<  ly  principle  ol  immortality,  both  to  soul  and 
'  body.     Those  love  their   bodies    the  best,   and 

*  honor  them  the  most,  who  endeavour  to  refine  and 

<  spiritualize  them,   and    make  them  the    instru- 

*  ments  of  virtue  :  this  is  offering;  np  our  bodies  as 
'  living  sacrifices.     The  less  of  liesh   they    carry 

*  with   them  to  the  grave,  the  more  glorious  will 

*  they  rise  again.'* 

O,  my  soul !  herein  exercise  thyself  continu- 
ally, to  subjugate  the  senses,  and  all  sensual 
inclinations.  Think  how  inglorious  it  is  that  this 
noble  inhabitant,  the  immortal  spirit,  should  serve 
the  vile  body,  and  fulfil  its  lusts.  The  philoso- 
pher could   say,'  He  is  unvvortiiy  the   name  of  a 

*  man  that    would  live  one  day   in    bodily  p!ca- 

*  sures.'  How  much  more  unworthy  the  name  of 
aCliristian!  whose  professed  business  is  to  pre- 
pare for  a  glorious  resurrection  and  a  future  im- 
mortality! O,  mysoul.loirn  of  j>agans  h  )w  to  es- 
teem and  employ  the*  body.     Be  not  ioiid  of  it  or 

*  Sherlock  on  Death. 


164"  MEDITATION    XXIT. 

its  pleasures;  Labour  lo  live  above  it,  and  keep 
it  in  a  state  of  subserviency  to  the  mind.  Conse- 
crate it  wholly  to  God,  and  thereby  to  immorta^ 
litj. 

0,  my  God  !  assist  me  in  this  great  and  diffi- 
cult work.  I  apply  myself  to  thee,  from  whom 
conietli  my  help.  Confirm  me  more  and  more 
in  the  belief  of  this  important  article,  the  resur- 
rection of  the  dead,  and  give  me  to  feel  more  of 
its  influence!,  Help  me  to  be  "  look-in g.  for  tha 
"  blessed  hope,  and  the  glorious  appearing  of  the 
"  great  God,  and  of  our  Saviour  Jesus  Christ." 
May  I  know  him  and  the  power  of  his  resurrec- 
tion^ being  made  conformable  unto  his  death. — 
■VJay  1  be  pressing  forward  towards  i}ie  mark,  for 
the  prize  of  the  high  calling,  if  by  any  means  [• 
may  attain  unto  the  resurrection  of  the  pious  dead. 
Help  me  diligently  to  exert  myself  that  I  may 
overcome  all  evil  habits,  slothfulness,  love  of  ease^ 
sensual  pleasures,  and  all  undue  desires  and  car- 
nal appetites.  Lord  assisi:  me  in  this  warfare 
with  the  flesh.  Strengthen  me  with  all  might  by 
the  spirit  in  the  inner  man.  Amidst  the  many 
temptations  and  dangers  of  this  embodied  state, 
I  commit  myself  to  thy  tuition  and  defence. — 
Fortify  me  against  the  impressions  of  sensible 
things.  Animate  me  to  ''  strive  for  the  mastery,. 
<«  and  to  be  temperate  in  all  things,"  that  so  I 
way  not  fail  of  the  recompence  at  the  resurrection 
of  the  just.  O,  may  the  sound  of  the  last  trumpet 
be  to  me  a  joyful  sou  ml!  a  jubilee  proclaiminginy 
release  from  the  bondage  of  corruption,  and  the 
beginning  of  a  new  and  glorious  trium|h. — 
"  When  Christ,  who  is  my  life,  shall  appear,  n  avl 
"  appear  with  him  in  gloryy  and  so  be  I'orevei  with. 
«^  the  Lord!" 


[   m  3 

MEDITATION  XXV. 

On  the  final  state  of  Happiness, 

2  Cor.  xii.  2 — 4.  I  knew  a  man  in  Christ  ahovs 
14  years  ago^  ivheihcr  in  the  body  I  cannot  telU 
or  whether  out  of  the  body  I  cannot  iilU  ^^'^^ 
knoiceth  :  such  an  one  caii^^ht  up  to  the  third 

heaven into  paradise^  and  heard  unspeaka-. 

hie  words  which  it  is  not  lawful  for  a  man  to 
utter* 

The  person  concerned  in  this  rapture  was  un- 
doubtedly Paul  himself.  The  time  of  it,  and  off 
the  visions  that  ensued,  was  above  fourteen  years; 
before  he  wrote  this  epistle.  Probably  it  was  novr* 
that  he  was  (as  he  telis  us,  Gal.  i.  12.)  '-taught 
"  the  gospel  by  the  revelation  of  Jesus.  Christ." 
The  place  to  which  he  was  caught  up  he  calls  ths^ 
third  heaven  and  paradise.  VVhather  both  these 
terms  mean  the  same  or  different  regions  is  dis- 
puted ;  but  this  is  of  no  great  importance,  and  it 
is  not  suitable  to  my  present  design  to  adjust  this 
debate,  though  T  think  the  supposition  of  two  dis=- 
tinct  places  of  blessedness,  is  not  well  supported. 
The  apostle  tells  us,  that  he  heard  **  unsppaka- 
"  ble  words."  which  he  might  not,  or  rather  could 
not  utter.  The  surprii^e  which  he  felt  at  the  time 
was  such,  that  "  he  knew  not  whether  he  was  itx. 
*'  the  body  or  out  of  it."  Perhaps  he  was  so 
ravished  with  i\\Q^  words  he  heard,  and  with  the 
glories  of  paradise,  that  he  quite  forgot  the  body, 
and  all  its  little  concerns. 

From    the    apostle's    words    T    observe    two , 
tilings  :  the  one  is,  the  reality    of   the    heavenly 
state.     Here  is  a  sensible  evidence  of  it,   for  be-, 
hold  here  is  one  caught  up  to  it.-^The  other  iS; 


166  MEDITATION    XXV. 

the  nature  of  that  state,  as  a  state  of  delight  and 
pleasure,  therefore  called  pnradlae^  in  allusion  to 
the  garden  of  Eden,  which  was  the  residence  of 
innocent  Adam.  Hence  that  promise,  Jiev.  ii.  7. 
"  To  him  that  overcometh,  will  I  give  to  eat  of 
<*  the  tree  of  life  that  is  in  the  midst  of  the  para- 
**  dise  of  God.-'  Heaven  is  the  true  paradise: 
there  is  the  life  and  blessedness  of  uhicli  (he  gar- 
den of  Eden  and  its  symbolical  tree  wore  only 
tj'pes. 

Though  good  men  enter  upon  happiness  imme- 
diately after  death,  so  that  the  apostle  "  desired 
**  to  depart  and  be  with  Christ,"  the  joys  of  para- 
dise are  not  complete  till  after  the  resurrection  of 
the  body  and  the  fxnal  judgment.  Then  it  is  that 
the  servants  of  Christ  most  fully  enter  into  the 
joy  of  their  Lord.  But  though  1  am  certain  that 
the  happiness  of  the  heavenly  state  is  great,  I  can 
at  present  form  but  very  imperfect  notions  of  it. 
"  It  doth  not  yet  appear  what  we  shall  be." — God 
has  seen  fit,  in  a  great  measure,  to  veil  it  from  us. 
The  words  which  the  great  apostle  heard  were 
Buch  as  it  was  not  lawful  or  possible  for  him  to 
utters  He  had  learned  more  by  that  view  of  hea- 
ven than  he  had  leave  to  communicate,  and  pro- 
bably more  than  any  language  could  express. — . 
That  world  is  very  much  to  us  Terra  incognita : 
an  unknown  country.  The  glory  of  it  is  yet  to 
be  revealed. 

Learn  therefore,  O  my  soul,  to  think  and 
speak  of  it  with  caution  and  reserve.  Do  not  at- 
tempt irreverently  to  tt^ar  asi<lc  the  veil,  and  in- 
trude into  things  which  thou  liast  not  seen,  nor 
pretend  to  know  what  God  hath  not  seen  fit  to 
reveal.  Let  me  be  content  to  know  rhat  which 
is  certain  cnnceminjr  heaven,  as  to  its  genern!  na^ 
ti4,i'e>  from  divine  revelatioa.    It  is  there  repreben* 


On  the  final  state  of  Happiness.  167 

ted  by  a  variety  of  metaphors  ;  such  for  instance, 
as  a  city,  a  kingdom,  a  crown  of  glory,  everlasting 
life,  Hic.  all  which  import  that  it  is  a  state  of  dis- 
tinguisiied  honor,  and  of  exceeding  great  happi- 
ness. We  are  assured  that  "  in  ixod's  presence  is 
"  fulness  of  joy,"  and  that  the  spirits  of  just  men 
are  there  "  made  perfect  ;"  perfect  in  their  char- 
acters, and  in  their  enjoyments.  Their  desires  are 
filled,  so  that  they  neither  need  nor  crave  any 
more.  "  When  1  awake,"  says  David,  "  i  shall 
"  be  satisfied  with  thy  likeness."  This  general 
account  of  the  heavenly  happiness,  ^vhich  we  may 
assuredly  depend  upon,  might  suffice. 

But  the  scripture  gives  us  farther  intimations 
concerning  its  particular  nature,  which  warrant 
my  farther  sea  relies  into  it.  The  pleasures  which 
constitute  heaven,  and  make  it  a  paradise,  include 
these  two  particulars  :  the  absence  of  all  evil,  and 
the  presence  of  all  good. 

First.  The  happiness  of  the  heavenly  state 
consists  in  the  absetice  of  all  evil.  Our  apostacy 
from  God  let  in  a  flood  of  misery,  which  has  over 
flowed  our  world.  The  sentence  pronounced  in 
case  of  disobedience,  lies  upon  ail  mankind-— 
«  Thou  shalt  surely  die."  Man,  since  the  fall, 
is  in  a  death  state.  He  is  not  only  liable  to  a  na- 
tural death,  which  he  must  unavoidably  undergo, 
but  there  is  a  vanity  and  mortality  in  ail  his  enjoy- 
ments. A  great  variety  of  sorrows  and  sufteringa 
attend  him  through  the  whole  of  his  course.— 
Could  one  view  the  inhabitants  of  the  world,  at 
once,  what  a  scene  of  distress  would  appear.  How 
great  a  part  should  we  see  lying  in  sackcloth  and 
bathing  in  tears!  Some  afflicted  in  their  bodies; 
Others  in  their  minds;  others  in  their  estates, 
names,  relations,  and  some  in  all.  0,  the  grievan- 
ces, vexations  and  troubles  of  the  present  state  1 


^68 


MEDITATION  X3tV> 


Who  can  number  them  ?  And  who  is  entirely  Tret 
from  them  r  "  Many  are  the  afflictions  of  the  righ* 
"  teous"  themselves,  who  are  often  "  weary  with 
«'  their  groaning." 

Nor  is  tliis  death  and  suffering  confined  to  th« 
'things  of  the  bodi/ ;  but  extends  itself  to  our  spirit- 
ual artairs.  Our  apostacy  has  tainted  the  Mind.—^ 
Death  has  seized  our  mental  faculties,  and  greatly 
disabled  them  trom  their  divine  exercises.  Even 
good  men  find  reason  to  complain  of"  a  law  in 
"  their  members  warring  against  the  law  of  their 
'Tninds."  Religion  is  become  a  warfare,  and  cannot 
be  carried  on  without  continual  watching  and  stri- 
ving, labour  and  pains.  And  after  all,  how  fre- 
quent are  our  miscarriages  and  disappointments  \ 
There  is  a  languor  in  our  devotions  ;  an  "  iniqui- 
««  ty  in  our  holy  things  ;"  an  imperfection  in  our 
best  services  ;  so  that  in  this  best  estate,  even  in 
our  religious  capacity,  we  are  "  altogether  vanity." 
The  whole  frame  is  often  disordered,  the  mind 
clouded,  the  heart  dead  and  deceitful,  the  affec- 
tions earthly  and  sensual.  "  0  wretched  man ! 
"  who  shall  deliver  .^" 

Well — in  paradise  {0  grateful  sour.d  !)  there 
shall  be  deliverance ;  an  entire  and  eternal  deli- 
verance from  all  these  evils.  Tiiey  who  dwell 
there*'  rest  froui  their  labours;  God  shall  wipe 
*'  away  all  tears  from  their  eyes."  There  shall 
<'  be  no  more  death,  neither  sorrow  nor  crying, 
«  neither  shall  there  be  any  more  pain,  for  the  for- 
<•  mer  things  are  passed  away."  All  former  griev- 
ances, all  troublesome  exercises,  both  of  body  and 
mind  ;  all  sorrows  and  sufferings  of  every  kind 
and  degree,  shall  cease  forever;  sin  shall  be  fully 
pardoned  and  subdued,  and  all  the  effects  of  it 
abolished.  "  Tiiere  shall  be  no  more  curse." — 
That  flood  of  sorrow  which  sometimes  follows  the 


On  the  final  state  of  happiness,  169 

Christian  to  the  very  gates  of  heaven,  shall  then 
bid  him  farewell  forever,  and  nothing  remain  of  it 
but  a  grateful  remembrance,  to  enhance  the  plea- 
sure of  the  deliverance.  Oiim  memenisse  juvabit. 
After  thou  hast  long  been  tossed  with  tempests, 
thou  shalt  there  find  a  quiet  harbour,  an  everlast- 
ing rest.  Tiiis  alone,  were  nothing  farther  to  be 
expected,  is  almost  enough  to  make  it  a  paradise* 
But,  besides  the  absence  of  all  evil,  there  is, 

Secondly^  the  presence,  the  confluence  of  all 
GOOD.  The  heavenly  paradise  is  a  state  of  po- 
sitive pleasures,  of  which  the  scripture  gives  me 
some  information, 

1.  There  is  the  pleasure  of  the  place:  whicli 
is  the  New  Jerusalem,  the  palace  of  the  great  king, 
the  city  of  the  living  God.  Where  it  is  situated 
we  know  not,  nor  have  we  a  perfect  idea  what  kind 
of  place  it  is;  but  from  the  metaphors  used  to  de- 
scribe it,  we  may  conclude  that  it  is  a  place  of  great 
glory  and  magnificence,  suitable  to  the  presence 
that  fills  it,  and  the  inhabitants  that  possess  it.—' 
It  is  described  as  "  a  city  that  hath  foundations, 
**  whose  builder  and  governor*  is  God."  The 
apostle  John,  who  had  a  vision  of  it,  says, "The 
*'  city  hath  no  need  of  the  sun,  neither  of  the  moon 
"  to  shine  in  it,  for  the  glory  of  God  doth  enlight- 
<*  en  it,  and  the  lamb  is  the  light  thereof."  It  is 
not  improbable  that  there  will  be  a  visible  Skeki- 
na/i,  some  sensible  manifestation  of  the  presence  of 
God,  similar  to  that  in  the  tabernacle  and  temple 
of  old,  or  that  upon  the  mount  of  transfiguration. — - 
And,  O  my  soul,  how  great  a  pleasure  will  it  afford 
to  behold  and  to  dwell  in  this  glory  !  When  the 
queen  of  Sheba  saw  the  magnificence  of  Solomon's 

*  So  the  word  rendered  maketf  signifies. — See 
Macknit^ht, 

0. 


{TO  MEDITATION     XXV. 

court,  the  house  he  had  built,  its  furniture,  reti* 

nue,  &c.  it  is  said,  she  was  so  surprised  that"  she 
"  had  no  spirit  left  in  her.-'  but  how  much  grea- 
ter entertainment  may  we  expect  the  new  Jerusa- 
lem will  afford.  What  a  paradise  will  that  be, 
where  is  the  throne  of  God  and  the  Lamb,  where 
the  divine  majesty  appears  in  the  fullest  light,  and 
where  his  glory  dwells. 

2.  There  is  the  pleasure  of  the  company.  That 
glorious  place  is  suitably  inhabited.  There  is 
*«  the  general  assembly,  the  church  of  the  first- 
<'  born,  and  an  innumerable  company  of  angels." 
There  shall  we  "  sit  down  with  Abraham,  Isaac 
"  and  Jacob;"  with  all  the  patriarchs,  apostles, 
martyrs  and  confessors  in  the  kingdom  of  God. — 
O  the  ravishing  delights  of  such  society!  What 
sweet  counsel  will  the  saints  take  together :  how 
will  they  mingle  hearts  and  affections.  What 
pleasant  lectures  will  they  read  on  the  several 
providences  they  passed  through,  which  concern- 
ed both  the  church  and  themselves.  There  shall 
we  probably  hear  Moses  and  Elias,  who  talked 
with  Christ  in  his  transfiguration,  Noah,  Samuel, 
David,  and  other  ancient  believers,  as  well  as  New- 
testament  saints  and  later  Christians,  reporting 
with  admirable  comments,  the  history  of  their  own 
lives  and  experiences. — Nor  will  the  holy  angels, 
we  may  presume,  refuse  to  admit  us  to  their  inti- 
mate converse;  and,  among  other  topics,  about 
their  embassies  to  our  world,  and  the  service  they 
did  us  and  others,  in  the  course  ot  their  ministry 
to  the  heirs  of  salvation. 

O  the  happiness  of  such  society  !  Socrates, 
vhen  he  came  to  die,  comforted  himself  with  the 
thought  that  he  should  go  to  Horner,  Hesiod,  and 
other  eminent  men,  whose  characters  had  endeared 
them  to  him.     TuUy  also  indulged  the  like  jileas- 


On  the  final  state  of  happiness,  171 

ing  reflection.     O  prccclarem  diem,  &c.     <  0  bless- 

*  ed  day,"  says  he,  '  when  1  shall  go  to  the  assem- 

*  bly  of  divine  souls  !'  and  particularly,  he  adds, 
<  to  my  Cato  ;  when  I  shall  depart  from  this  sink 

*  of  mankind  to  such  society,'  &c.  But  how  much 
more  excellent  and  glorious  the  college  of  Chris- 
tians !  How  much  greater  satisfaction  will  their 
society  afford  ;  especially  as  it  will  consist  q^  all 
the  saints,  and  as  they  will  be  altogether  saints, 
without  one  sinner,  to  interrupt  their  joys  ;  and 
they  saints  in  i\\t\r  perfact  state,  free  from  all  in- 
firmity ;  among  whom  there  will  be  no  shyness, 
or  distance  ;  no  pride  or  selfishness  ;  no  passion 
or  remaining  corruption  to  alienate  their  minds,  or 
taint  their  conver&e. 

3.  There  is  the  pleasure  of  the  inward  state: 
a  state  of  consummate  grace,  and  full  conforuiity  to 
God  in  holiness.  None  indeed  will  be  perfectly 
like  Him  ;  for  even  the  excellencies  of  the  highest 
angels  are  infinitely  below  those  of  the  divine  mind, 
yet  the  image  of  God,  now  formed  in  the  saints, 
will  be  as  perfect  as  their  natures  will  admit. — 
All  will  not  indeed  have  the  same  degrees  of  per- 
fection, but  will  differ  *<  as  one  star  differeth  from 
"  another  star  in  glory,"  according  to  their  dif- 
ferent improvements  in  grace,  holiness  and  use- 
fulness, in  this  world.  But  all  will  doubtless  be 
advancing  in  their  conformity  to  the  divine  image, 
and  consequently  in   their  degrees  of  happiness. 

More  particularly  :  our  knnivledge  \v\\\  in  hea- 
ven be  perfect.  We  shall  be  ignorant  of  nothing 
that  it  is  fit  for  us  to  know.  All  those  sublime 
and  more  difficult  points  of  faith  which  now  puz- 
zle and  divide  learned  men  will  be  cleared  up,  so 
far  as  we  have  any  interest  in  them  :  and,  doubt- 
less, we  shall  wonder  at  our  former  ignorance, 
but  mucli  more  at  our  former  rashnebs  and  pre* 


3  JIEDITATION    XXV. 

sumption.  Our  knowledge  will  be  extensive.  \Vt 
shall  know  God  in  his  nature,  works,  and  provi- 
dences. The  meanest  saint  Xvill  then  understand 
more  than  the  greatest  philosopher  in  the  present 
state;  and  this  knowledge  will  be  clear,  distinct, 
and  easj.  As  we  now  know  but  little,  so  it  is  at 
great  expence  tliat  we  know  what  we  do.  It  is 
with  great  labour  and  by  slow  degrees,  that  we 
acquire  a  small  stock  of  what  we  have  the  vanity 
to  call  wisdom  and  profound  learning  ;  though  in 
reality  it  is  often  little  better  than  a  collection  of 
blunders,  compared  with  the  knowledge  of  the  other 
world  ;  which  is  the  region  of  pure  unclouded  light. 

And  as  knowledge,  so  every  g-race  will  the'je 
be  perfect.  Love,  humility,  meekness,  resigna- 
tion, joy  and  every  moral  excellence  will  be  com-* 
plete,  without  any  alloy.  Here,  after  our  best  at- 
tainments, we  are  but  '•  pressing  towards  the 
*'  mark."  Our  most  successful  endeavours  in  re- 
ligion are  but  vigorous  eSorts  to  throw  oft'  a  dead 
weight,  a  burden  of  corruption,  which,  alas!  still 
cleaves  to  us.  If)  paradise  this  struggle  will  be 
over,  as  we  shall  have  fully  attained,  and  feel  our- 
selves perfect  in  holiness  and  in  happiness. — 
There  the  heart  will  be  always  in  tune,  and  every 
faculty  in  its  due  state  and  posture.  There  will 
be  no  jar  or  confusion  within  ;  no  rebellion  in  the 
inferior  against  the  superior  powers,  but  the  whole 
soul  Vvill  be  disposed,  as  it  ought  to  be,  towards 
God,  towards  itself,  and  all  around  it.  .This,  O 
iny  soul,  is  paradise.  There  thou  wilt  find  that 
righteousness  which  thou  art  now  thirsting  after. 
Tiiere  thou  wilt  completely  enjoy  thy  God.  and 
therein  wilt  enjoy  thyself;  and  thus  v/iit  be  happy 
for  even 


C   1^3   ] 

MEDITATION  XXVI. 

27*6  state  of  final  happiness,-^continued. 

Besides  the  pleasure  of  the  place,  of  the  socie- 
ty, and  of  the  inward  frame,  there  is  in  heaven, 

4.  The  pleasure  of  the  employment.  Here,  tn« 
dieed,  I  lind  a  veil  interposing.  Though,  doubtless, 
the  soul,  whose  action  is  essential  to  its  life,  will 
be  constantly  employed  in  the  future  state,  with 
pleasure  to  itself,  how  and  wherein  it  will  be  em- 
ployed, we  at  present  rather  guess  than  know. — - 
We  may,  however,  with  good  reason  suppose  that 
the  exercise  of  divine  grace  will  be  part  of  out 
work  in  heaven.  It  is  said  of  those  v.ho  die  in  the 
Lord,  that  they  "  rest  from  their  labours;'*''  that 
is  from  the  toil  and  trouble  attending  them  on 
earth  ;  but  not  from  their  active  services  ;  for  tt 
is  added,  "  their  works  follow  them."  For  in- 
stance : 

Here  we  contemplate  God  :  and  this  we  shall 
do  in  heaven,  but  with  more  satisfaction  and  suc- 
cess, when  "  we  shall  know  as  we  are  known."— 
Though  there  will  be  no  laborious  study, there  will 
yet  be  inquiry;  for,  if  the  angels  look  and  pry  in- 
to divine  things,  why  should  we  imagine  the  saints 
will  be  above  the  like  researches.^ — It  is  part  of 
our  work  below  to  resist  ourselves  to  Oorf,  and 
bring  our  hearts  under  his  authority,  llie  same 
will  doubtless  be  our  employment  in  heaven;  but 
performed  v/ith  more  success.  And  how  great  a 
pleasure  this  will  be,  devout  persons  may  conjec- 
ture from  what  they  feel  in  the  present  imperfect 
degrees  of  it.  '  A  soul  formed  into  an  obediential 
<  subject  frame,  what  sweet  peace  does  it  enjoy  ! 
[  It  is;  as  it  were;  in  a  new  world.    But  when  this- 


174  MEDITATION    KKVl. 

<  transformation  shall  be  completed,  and  the  will 
'  of  God  shall  be  no  sooner  known  than  rested  in, 

*  with  a  coniplacential  approbation,  0  (he  incon- 

*  ceivable  blessedness  of  this  harmony  !' — Howe, 

It  is  our  work  here  to  love  God,  and  to  exer- 
cise delight  in  him  ;  and  this  we  are  assured  will 
not  cease  iu  heaven.  Love  is  a  heavenly  grace, 
and  the  exercise  of  it  will  be  the  business  and  bles- 
sedness of  the  heavenly  region.  1  Coi\  xiii.  8. — 
Charitifi  or  love,  never  faiieth,  but  will  there  be 
made  perfect.  That  principally  will  constitute 
heaven.  That  "  perfect  love  of  God  which  cast- 
eth  out  tormenting  fear;"  which  includes  a  super- 
lative esteem  and  reverence  of  him,  steady  adhe- 
rence to  him,  supreme  delight  in  his  perfections 
and  excellencies,  an  entire  approbation  of  his  go- 
vernment, and  all  his  providences;  this  will  most 
undoubtedly  be  the  soul's  exercise  in  heaven  :  And 
this,  0  my  soul,  will  be  thy  heaven  :  this  will  bo 
''  joy  unspeakable  and  full  of  glory." 

The  w^oRSKip  of  God,  which  is  the  principal  ser- 
vice we  are  capable  of  here  on  earth,  will  continue 
to  be  our  work  in  heaven  The  heavenly  state  is 
described  as  a,  church;  and  John  in  his  vision,  re- 
presents the  members  of  it  as  "  worshipping  him 
"  that  liveth  for  ever,  and  not  resting  day  or 
<^  night"  in  their  acts  of  adoration  and  praise. — 
And  how  delightful  may  we  suppose  our  services 
to  be.  There  is  no  pleasure  on  earth  like  that  of 
divine  worship,  v/hen  the  heart  is  in  frame;  which 
there  it  will  always  be.  and  the  object  ever  present. 
There  the  soul  will  be  filled  with  the  glories  of  his 
presence,  and  all  its  faculties  properly  exerted  in 
the  inward  acts  of  veneration,  love,  resignation, 
&c.  which  will  probably  be  outwardly  expressed  in 
a  way  suitable  to  that  perfect  state  ;  while  such  ser- 
vices as  in  tliis  life  imply  imperfection  shall  cease  i 


Tlie  state  of  final  happiness ^--^continued,      173 

fT)r  there  will  be  no  confessioa  or  contrition  ;  no- 
huiuiliation  for  sin,  or  prayer  for  the  pardon  of  it, 
in  the  heavenly  paradise;  nor  any  supplication 
for  those  spiritual  supplies  which  our  present  state 
of  sin  and  sorrow  require,  because  they  will  be 
needed  no  more.  Our  present  complaints  will  be 
turned  into  songs  of  praise,  and  our  notes  of  grief 
into  triumphant  hallelujahs. 

Besides  these  acts  of  worship,  wc  have  reason 
to  suppose  that  the  saints  in  heaven  will  be  em- 
ployed in  otiier  active  services  in  obedience  to  the 
will  of  God,  and  in  subservijig  his  glory.  What 
pleasure  do  we  now  sometimes  find  in  the  work  of 
God  ;  in  any  little  service  which  we  have  reason  to 
think  is  accepted  of  him,  and  in  which  we  have 
the  testimony  of  conscience  that  it  wiis  designed' 
for  his  honour.  If  God  "  touch  our  tongue  with 
a  coal  from  his  altar,"  we  are  ready  to  cry  out, 
with  the  prophet,  ''  Here  am  I,  send  me."  But' 
O  the  superior  pleasure  of  the  heavenly  life  !  Hdw 
great  the  joy  and  delight  of  our  work  there!  when' 
every  service  will  be  performed  with  perfect  ease, 
and  without  weariness  of  body  or  mind  ;  with  per- 
fect integrity  and  all  suitable  aftections ;  without 
any  mixture  of  sinful  infirmity,  or  any  danger  of 
miscarrying  and  failing  of  success;  and  God  him- 
self will  be  present  with  us,  to  encourage  our  ef- 
forts, and  crown  all  with  his  favour  and  smiles.-— 
This  suo-gests  a 


■o^^ 


5th  ingredient  in  the  heavenly  happiness  :  there 
will  be  enjoyed  the  beatific  vision  :  the  sight  and 
enjoyment  of  God  himself.  "  Blessed"  says  our 
Saviour,  "  are  the  pure  in  heart,  for  they  shall 
"  SEE  God."  Though  we  know  not  the  full  im- 
port of  this  language,  we  learn  from  scripture  that 
we  shall  have  such  a  view  of  the  Divine  Being  as 
will  transform  the  soul  into  his  image.    In  thia 


ITS  MEDITATION    XXVr. 

prospect  the  pious  Psalmist  triumphed  :  PsaL  xvii. 
15. — •'  I  shall  behold  thy  face  in  righteousness,  I 
'•  shall  be  satisfied  when  I  awake  in  thy  likeness.^^ 
When  Moses  had  that  interview  with  God  on  the 
mount,  it  is  said  that  "  his  face  shone,"  so  that  he 
Was  obliged  to  put  on  a  veil  when  he  conversed  with 
the  people.  And  probably  this  manifestation  of 
the  divine  presence  was  the  means  of  supporting 
him  through  his  fast  of  forty  days.  He  had  then 
"  meat  to  eat  which  the  world  knew  not  of ;  the 
"  joy  of  the  Lord  was  his  strength."  And,  O 
my  soul,  will  not  the  presence  of  God  in  heaven, 
more  fully  and  constantly  enjoyed,  have  a  yet  more 
glorious  influence  ?  How  delightful  is  that  short 
taste  of  the  divine  presence  which  holy  men  are 
now  and  then  favoured  with  here  on  earth  !  If  he 
lift  up  the  light  of  his  countenance  they  pity  the 
poor  worldling,  though  his  corn  and  wine  be  ever 
so  much  encreased.  O  how  transporting  then  the 
pleasures  of  paradise,  where  we  shall  dwell  in  his 
immediate  presence  for  ever,  without  an  interve- 
ning cloud.     «'  In  his  presence  is  fulness  of  joy." 

6.  And  there  will  be  the  additional  pleasure  o£ 
being  with  Christy  our  glorified  Redeemer.  This 
was  the  matter  of  his  dying  prayer.  "  Father,  I 
*•  will  that  they  whom  thou  hast  given  me  be  with 
^'  me  where  I  am,  that  they  may  behold  my  glory 
"  which  thou  hast  given  me."  We  shall  then 
*'  see  him  as  he  is,"  in  his  exalted  state,  receiving 
all  the  distinguished  honours  due  to  him  as  the  Son 
of  God  and  the  Saviour  of  sinners.  And  who  can 
duly  estimate  the  pleasure  of  this  ?  When  the 
disciples  saw  his  glory  on  the  mount  of  transfigura- 
tion, Peter  cried  out  in  a  transport  of  joy,  "  Lord 
*'  it  is  good  to  be  here."  But  ho v*'  much  better 
will  it  be  to  behold  his  brighter  glory  in  heaven, 
aiid  to  converse  with  him  there,  yea  to  be  glorified 


Tlie  state  of  final  happiness^ — continued,      ITT 

with  him.  For  he  hath  promised  every  faithful 
servant  of  his,  that  he  "  shall  sit  down  with  him  on 
"  the  throne  of  his  glory." 

7.  There  is  the  pleasure  of  reviewing  the  for- 
mer state.  This  will  doubtless  be  an  ingredient 
in  the  happiness  of  heaven.  In  the  other  world 
all  will  remember  past  transactions  in  this,  which 
V'ill  increase  their  soriovv  or  joy.  ^'  Son  remem- 
"  ber,"  says  Abraham  to  the  rich  man  in  hell, 
"  how  in  thy  life  time  thou  hadst  thy  good  things  :" 
surely  then  the  saints  in  lieaven  will  remember 
theiv  former  things,  with  lively  affections  and  de- 
vout sentiments  :  e.  g.  The  sin,  folly  and  dan- 
ger of  their  unconverted  state  :  the  methods  of  di- 
vine providence  and  grace  in  recovering  them  to 
God  :  the  admonitions,  warnings,  and  convictions 
they  had,  and  the  blessed  issue  of  all.  With  what 
transport  will  they  say,  with  the  apostle,  *•'  I  was- 
''  before  a  blasphemer,  injurious,"  carnal,  sensual, 
&c.  ''  but  I  obtained  mercy*"  0  how  will  the 
reliection  excite  their  admiration  and  joy,  their 
love,  gratitude,  and  praise  ! 

They  will  remember  also,  the  difficulties  and 
dangers  that  they  passed  through  ;  the  temptations 
and  trials  that  befel  them  ;  their  weeping,  praying 
and  fasting  ;  their  conflicts  and  fears,  their  sup- 
ports and  deliverances;  the  precipices  from 
whence  they  were  seasonably  rescued  ;  and  their 
being  snatched  as  fire  brands  out  of  the  burning, 
and  will  forever  adore  the  wisdom  and  njercy  c-f 
providence  in  the  whole  of  its  conduct  towards 
them.  In  sliort,  all  the  scenes  of  past  life  will 
lie  open  before  their  eyes.  O  my  soul  I  how  grate- 
ful, how  entertaining,  will  this  remembrance  be 
to  thee  !  It  will  not  only  sup])ly  matter  for  thy 
songs  of  praise,  but  will  increase  thy  joys,  anil 
give  relish  to  the  other  delights  of  paradise. 


ITS  MEDITATION   XXVI. 

The  comparison  between  the  former  conditio^ 
on  earth,  and  the  present  happy  state  and  frame? 
"Will  doubtless  enhance  the  leiicity  ?  The  com- 
parison of  present  light  witli  former  darkness  ; 
present  ^uritv  with  former  corruption  ;  present 
rest  and  felicity  with  former  troubles  and  sorrows; 
at  the  same  time  surveying  tlie  conduct  of  divine 
wisdom,  power  and  grace  ;  approving  every  step 
€f  providence^and  recalling  for«\er  rash  censures  of 
it  because  of  its  mysterious  nature.      '  Now  I  see 

*  the  kind  design  of  my  God  and  father  in  his  se- 

*  verest  dispensations  towards  me  :  I  now  find  that 

*  he  was  true  to  his  word,  and  that  all  things  have 
<  worked  together  as  he  said,  (or  my  good.  What 
^  he  was  doing  I  once   understood    not,  but  now  I 

*  know  to  my  full   satisfaction  and   joy.     Now  to 

*  the  king  eternal,  invisible,  the  only  wise  God,  be 

*  honour  and  glory  forever.' 

La?»tly;  all  this  felicity  is  eternal.  Here 
our  joys  are  but  short  and  transient.  If  we  have  a 
little  taste  of  light  and  comfort,  how  soon  is  it  over. 
If  we  get  upon  the  mount  we  must  presently  come 
down  again,  mingle  with  the  world,  and  feel  its 
vanity.  But  in  heaven  there  will  be  no  vicissi- 
tudes ;  no  change  of  state  or  frame  ;  no  loss  or  di- 
minution of  happiness.  '^  At  God's  right  hand 
are  pleasures  for  evermore."  The  inheritance 
there  "  is  undefiled.  incorruptible,  and  such  as 
fadeth  not  away."  There  the  saints  will  possess 
**  a  far  more  exceeding  and  efernnl  weight  of  glo- 
<*  ry."  This,  O  my  soul,  is  heaven.  This  is  a 
part,  and  but  a  small  part,  of  the  blessedness  thou 
art  hoping  and  waiting  for.  If  thou  art  so  happy 
as  to  arrive  there  at  last,  thou  wilt  feel  such  sur- 
prise as  to  have  reason  to  say?  with  the  Queen  of 
**  Sheba,  '•'  It  was  a  true  Report  that  I  heard  in  my 
^  own  land,  but  behold  th^  half  was  not  told  mc.'^ 


On  the  evidence  of  future  happiness*        1/9 

Lord  help  me  to  believe  thy  word,  and  grant  that 
I  may  at  lust  come  and  see  with  my  own  ej  es. 

MEDITATION  XXVII. 

On  the  evidence  of  future  happiness. 

How  glorious  and  blessed  a  state  is  that  whicli 
1  have  been  contemplating!  Who  that  believes 
the  reality  of  it  would  not  say,  '*  Let  now  thy 
*•  servant  depart  in  peace  and  see  ihy  salvation.'' 
But  let  me  examine  a  little  the  evidences  of  it. — 
These  things  are  not  trifles  they  are  my  life. — 
Herein  is  my  hope,  my  happiness,  my  all.  It 
therefore  infinitely  concerns  me  to  be  on  sure 
grounds. — That  there  is  such  a  state  of  future 
blessedness,  appears  from  three  sorts  of  arguments, 
rational,  divine  and  sensible.  The  two  former 
have  been  touched  upon  already.  1  would  here 
particularly  attend  to  the  last. 

We  have  the  testimony  of  one  of  the  inhabit" 
ants  of  heaven,  who  came  from  thence.  "  He 
<«  was  in  the  beginning  with  God,"  and  he  him« 
self  tells  us  that  he  came  down  from  heaven  ;  and 
wiien  he  was  leaving  our  world,  "  that  he  was  go- 
<«  ing  thither  again,  to  prepare  a  place  there,"  for 
his  disciples.  [Accordingly,  after  having  given 
the  most  satisfactory  proofs  of  his  Resurrection'] 
<«  he  was  taken  up  into  heaven  in  the  presence  of 
many  witnesses."* — Several  in  our  world  have  had 
interviews  with  those  that  inhabit  that  world  above. 
The  apostle  John  saw  Jesus  there,  after  his  ascen- 
sion, Paul  saw  him  in  the  way  to  Damascus,  and 

*  On  this  unanswerable  argument,  the  worthy  au- 
thor should  have  laid  more  stress,  and  might  have  ei*- 
larged  with  advantage.— Ed, 


180  MEDITATION   XXVIt. 

Iieard  his  voice.  Stephen  also,  "  as  he  looked 
*'  stedfastly  up  to  heaven  saw  Jesus  standing  at 
<•  the  right  hand  of  God."  The  apostle  Peter, 
James  and  John,  saw  Moses  and  Elias,  talking  with 
their  master  on  the  mount  of  transfiguration. — • 
Some  have  been  visibly  taken  up  from  our  earth 
into  paradise,  as  Enoch  and  Eiijali.  And  the  apos- 
tle Paul  tells  us  that  he  "  was  caught  up  himself 
"  into  the  third  heavens,  into  paradise,  where  he 
«  heard  things  unutterable.-' — We  have  also  had 
frequent  messengers  from  that  world  to  our-s.— 
The  ministry  of  angels  is  an  instance  of  this  kind, 
who  on  various  occasions  have  appeared  to  men 
and  conversed  with  them.  And  God  has  been 
pleased  to  manifest  something  of  heaven  in  the 
souls  of  devout  men  as  a  foretaste  of  the  joys  of 
paradise.  Heaven  has  been,  as  it  were,  brought 
down  to  them  on  earth.  Thus  it  was  in  the  case 
of  Mr.  John  Janeway,  who  on  his  death  bed  ex- 
<  claimed,'  0  that  I  could  shew  you  what  I  now 
«  see !  1  would  not  for  a  world   live  any  longer : 

*  the  thought  of  the  possibility  of  a  recovery  makes 

*  me  tremble.  I  now  see  something  of  the  invisi- 
'  ble  world,'  &c.  Mr.  John  t^lavel  in  a  journey, 
fell  into  such  a  train  of  meditation,  that  at  length, 
such  was  the  intenseness  of  his  mind,  and  sucli 
the  ravishing  tastes  of  heavenly  joys,  that  he  lost 
all  sense  of  this  world  and  its  concerns,  so  that  for 
sotne  hours  he  knew  not  where  he  was,  and  seem- 
ed to  bean  inhabitant  of  another  world.  For  ma- 
ny years  afterwards  he  used  to  call  that  day,  one  of 
the  days  of  heaven;  and  he  professed  that  he  un- 
derstood more  of  the  life  of  heaven  by  that  holy 
mpture,  than  by  all  the  books  he  had  ever  read,  of 
all  the  discourse  he  had  ever  heard  about  it. 

These  facts  amount  to  a  kind  of  sensible  evi- 
dence of  the  reality  of  the  heavenly  state,  and  a 


On  the  evidence  of  future  happiness,         18t 

Btrong  confirmation  of  what  the  scripture  teach^ 
es  concerning  it.  All  sorts  of  arguments  con- 
Cur  to  the  evidence  of  a  life  to  come.  O,  my 
soul  !  how  sure  is  the  foundation  of  thy  faith  : 
alas!  that  it  is  yet  so  weak!  "  Lord  help  my  unbe- 
<*  lief."  O  favour  me  with  more  of  the  blessed 
prelibations  of  that  world.  May  I>  by  inward 
sensations  of  a  heavenly  temper,  know  and  feel 
more  of  heaven,  and  be  growing  more  meet  for  it. 

The  strong  and  various  evidence  of  ^  future 
life  shews  tlie  unreasonableness  of  infidelity.— 
There  are  some  that  deny,  and  others  that  ques- 
tion, the  reality  of  a  future  existence,  under  the 
pretence  of  acting  with  more  caution  and  greater 
reason  than  other  persons.  How  shameful  the 
pretence,  and  how  injurious  the  insinuation  ;  as  if 
the  Christian  had  no  evidence  or  reason  to  sup- 
port his  faith  ;  when,  in  fact,  they  themselves  are 
the  persons  who  are  chargeable  with  believing  witl>- 
out  reason.  Infidels  are  in  truth  the  most  impli- 
cit believers,  and  their  system  is  attended  witK 
greater  difficulties  than  any  that  they  charge  upon 
the  Christian  faith.  This  might  easily  be  made  to 
appear,  by  comparing  their  creed*  with  that  of  the 
Christian. 

"Whatever  they  pretend,  it  is  not  reason  that 

foverns  them  :  there  is  another  cause  of  their  in- 
delity  than  what  they  are  willing  to  own.  It  is 
not  the  want  of  evidence  that  there  is  a  God,  a 
providence,  and  a  future  state,  but  the  want  of  i?i- 
clinatlon  to  admit  the  truth.  The  common  case 
with  these  men  is,  they  have  no  hope  of  heaven, 
and  consequently  they  can  think  of  another  world 

*  The  Author  gives  a  specimen  of  the  creed  of  an 
Atheist,  v.  g.  that  the  world  was  eternal,  or  formed  by 
the  fortuitous  concourse  of  atoms,  &c.  &c. 


182  MEDITATION   XXVII* 

onlj  as  a  place  of  punishment,  and  therefore  they 
Mould  run  down  tiie  notion  of  it  as  a  mere  fiction. 

*  Lucretius  says,  '  The  fear  of  after  punishment 
'  must  be  utterly  abolished,  or  it  will  disturb  the 
'  pleasures  of  lite.'  This  is  the  true  secret  of  in- 
fidelity ;  otherwise  the  belief  of  immortality  is  so 
agreeable  to  the  rational  nature,  and  the  evidence 
of  it  so  strong,  that  it  would  be  a  greater  difliculty 
to  reject  than  to  receive  it.  A  good  man  can  never 
wish  there  were  no  future  state,  and  di  had  man 
disbelieves  it  only  because  he  dislikes  it.  O,  my 
soul !  live  so  as  that  a  future  eternal  state  may  be 
thy  hope,  and  not  thy  dread.  If  thou  desirest  it, 
thou  wilt  never  want  sufficient  reason  to  believe  it. 

Since  I  have  so  much  certainty  that  there  is 
such  a  happy  region  as  that  I  have  been  contem- 
platingi  how  willing  should  I  be  to  leave  this  world 
and  remove  thither,  "  desiring,"  with  the  apostle, 
<•  to  depart,  and  be  with  Christ,  which  is  far  bet- 
"  ter."  Death  indeed  is  not  in  itself  desirable  : 
it  is  contrary  to  the  original  law  and  tendency  of 
nature.  But  seeing  it  is  now  the  only  way  to  hea- 
ven, the  state  of  things  in  the  present  evil  world, 
and  the  perfect  glory  and  blessedness  of  the  other, 
should  reconcile  thee  to  the  passage.  Why  so 
fond  of  earth,  when  such  a  heaven  is  in  view  ^  A 
heathen  could  say,'  If  God  should  permit  him,  after 
<  he  had  run  his  race,  to  begin  it  again,  he  would 

*  earnestly  refuse  it;  for,'  says  he, '  what  pro- 
'  fit  hath  this  life,  and  how  much  toil  ?' — How  im- 
perfect and  sinful  a  state  is  this  at  best,  and  how 
uncomfortable  our  distance  from  God  ! — "  While 
<•  we  are  at  home  in  the  body,  we  are  absent  from 
*•  the  Lord."  Well  may  the  prospect  of  that  bet- 
ter state  above  make  the  devout  Christian  wish 
*»  for  the  wings  of  a  dove,  that  he  might  flee  away 
I*  and  be  at  rest."    Death  comes  to  such  an  one 


Oft  the  evidence  of  future  happiness.         165 

with  an  angel-s  wings,  to  carry  him  where  he  shall 
neither  sin  nor  suffer  any  more,  but  sliall  be  intro- 
duced into  the  immediate  presence  ot"  his  God, 
where  "  his  joy  siiall  be  full.''  As  I  profess  to  be- 
lieve this,  let  nie  learn  to  think  and  speak  of  death 
more  agreeably  to  Christian  principles.  IIow  com- 
mon is  it  when  even  a  Christian  dies,  to  lament 
him  by  saying,  Poor  man  I  he  is  dead  and  gone! 
But  why  call  Idm  poor^  when  his  death  is  his  per- 
fection, his  life  and  glory?  OGod,  strengthen  my 
faith,  and  help  me  to  be  more  conversant  in  the 
land  of  promise  and  of  rest !  then  I  siiall  grow  out 
of  love  with  this  wilderness,  and  not  fear  the  wa- 
ters of  Jordan.  A  good  man  should  only  need 
leave  to  die, 

I  infer  from  this  subject,  how  great  is  the  folly 
and  madness  of  tluise  who,  for  the  shadow  and 
dream  of  an  earthly  happiness,  deprive  themselves 
oCthe  substantial  and  lasting  joys  of  the  heavenly 
state.  "  The  world  and  the  fashion  of  it  passeth 
«  away."  In  a  few  years  at  most,  they  that  pos- 
sessed the  largest  treasures  must  resign  them  all, 
and  then  '^  whose  shall  these  things  be  ?"  How 
deplorable  will  be  the  situation  of  those  who  will 
then  have  no  better  portion  !  Then  will  their  infa- 
tuation, vvho  preferred  earth  to  heaven,  appear  in 
its  proper  light,  and  their  reflection  upon  it,  will 
be  one  chief  ingredient  in  their  future  misery.— 
*  For  how  short  a  pleasure  have  1  parted  with  a 
<  kingdom,'  said  one  who  sold  it  in  his  extremity 
for  a  draught  of  water.  Lord  save  me  from  ma- 
king so  foolish  a  bargain,  and  help  me  to  chuse 
now  what  I  shall  approve  hereafter ! 

Since  there  is  so  certain  a  prospect  of  such 
glory  and  blessedness,  let  me  now  solace  my- 
self therein,  and  let  the  hope  set  before  me 
«Ueiice  my  complaints  under  all  my^  present  bui'-; 


184  ,  MEDITATION    XXVllI. 

dens  and  sorrows.  "  Let  not  your  hearts  be  trou- 
"  bled,"  said  our  Lord  to  his  disciples  ;  "  In  my 
*'  Father's  house  are  many  mansions."  And  he 
applied  his  own  doctrine  for  the  same  purpose.— 
*'  For  the  joy  that  was  set  before  him  he  endured 
*' the  cross,  despising  the  sliame."  Let  my  faith 
look  "  within  the  veil,  whither  Jesus  the  fore-run- 
<«  ner  is  entered,"  and  let  me  exercise  that  hojje 
in  eternal  things  which  "  is  an  anchor  to  the  soul 
"  both  sure  and  steadfast,"  amidst  the  storms  of 
this  tempestuous  world.  "  I  reckon,"  says  the 
apostle,  "  that  not  all  the  sufferings  of  the  present 
<•  time  are  worthy  to  be  compared  with  the  glory 
'•  that  shall  be  revealed."  Such  a  comparison 
will  tend  to  make  me  not  only  patient  but  joyful 
in  tribulation.  It  was  thought  an  indecency  not 
comporting  with  the  relation  of  a  king's  son, ''  to 
<^  look  lean  from  day  to  day ;"  and  shall  the  chil- 
dren of  the  king  of  heaven,  the  appointed  heirs  of 
an  eternal  kingdom,  suffer  every  little  grievance 
1o  ruffle  and  discompose  them  ?  How  unworthy 
iliis  of  thy  true  dignity.  '  What  thoughts,'  said 
the  martyr,  *  shall  we  have  of  the  sufferings  of  this 

*  life,  when  we  shall  have  reigned  thousands  of 

•  years  with  Christ  in  glory  P    May  I  have  some- 
%vhat  the  like  thoughts  nov/ 1 

MEDITATION  XXVIII. 

On  Preparation  for  Heaven. 

What  cause  is  there  to  lament  the  common 
neglect  of  true  happiness,  and  the  fatal  mistake  of 
seeking  it  here  below,  even  in  professed  Christi- 
ans, who  have  admitted  life  everlasting  into  their 
creed,  as  an  article  of  their  faith.  How  few  are 
there  who  seem  to  have  any  true  regard  to  that 
blessed  state !  The  generality,  as  was  said  of  the 
Jews^  iu  respect  to  Cauaac,  "  despise  the  pleasant 


On  preparation  for  Heaven,  18S 

<«  land,"  and  mind  earthly  things  ;  still  pursuing 
happiness  in  and  IVom  the  creature,  after  all  for- 
mer disappoiiitinents.    Strange  infatuation  !   '  The 

<  experience  of  almost  six  thousand  y«ars,'  (says 
a  worthy  person,)  '  one  would  think    sufficient   to 

<  prove  the  incompetency  of  every  worldly  thing 

<  to  make  men  happy,  yet  they  are  still  unsatis- 
*  fied :    every   age    repeats  the    etujuiry    afteFan 

<  earthly  felicity,  as  if  none  had  been  defeated  in 

<  it   before,  and  every  one   must  be    trying  again 

<  for  himself,  as  if  he  was  likely  to  succeed  better.' 
<*  This,  their  way,  is  their  folly,  yet  their  posterity 
<'  approve  their  sayings;"  and  after  so  many  frus- 
trated attempts,  so  much  tiuie  and  labour  lost, 
men  are  still  as  eagerly  and  vainly  busy  as  ever; 
and  this  to  the  neglect  and  contempt  of  the  only 
possible  happiness  clearly  set  beibre  them,  and 
freely  tendered  to  them;  dashing  against  the 
same  rock  on  which  such  myriads  have  split. 

Bewail,  O  my  soul,  this  woeful  stupidity,  but 
especially  bewail  thy  own.  How  little  hast  thou 
minded  that  heaven  which  thou  pretendest  to  have 
chosen  !  how  much  estranged  from  it  hast  thou 
been  in  thy  thoughts,  desires  and  aftections.— - 
From  the  accounts  we  have  of  the  first  Christians, 
they  were  so  taken  up  with  the  expectation  of  the 
heavenly  kingdom,  that  they  could  scarcely  speak 
or  think  of  any  thing  else  ;  and  some  of  them 
(not  indeed  without  fault)  even  courted  mar- 
tyrdom, tiiat  they  might  enjoy  it.  How  ditteront 
is  the  spirit  to  be  found  among  the  Christians  of 
our  day!  We  are  for  treasures  here  on  earth,  on 
any  t'^rms;  but  how  coldly  do  we  puisue  trea- 
sure in  heaven.  O  my  soul,  lament  thy  own  car- 
nality. How  languid  are  thy  aticctions,  how  slow 
thy  motions  towards  the  heavenly  region.  Lord 
give  me  a  stronger  bias  towards  thyself  and  the.' 
blessed  mansions  above. 
r2 


186  MEDITATION    XXVIU. 

«  Having  a  promise  left  us  of  entering  into 
«  rest"  let  me  "  fear  lest  I  should  come  short 
"  of  it"  and  labour  to  put  this  matter  beyond  all 
reasonable  doubt.  In  order  hereunto,  I  resolve  to 
study  the  evidence  of  a  life  to  come,  arid  of  my 
own  title  to  it.  I  would  labour  after  that  "  faitli 
<«  which  is  the  substance  of  things  hoped  for,  and 
*'  the  evidence  ot  things  not  seen."  I  would  rea- 
lize heaven  to  my  mind,  and  get  all  suspicions 
concerning  the  reality  of  it,  and  of  my  meetness 
for  it  removed.  "  We  know,"  saith  the  apostle, 
'•  that  we  have  a  building  of  God,  eternal  in  the 
<«  heavens,"  The  like  attainment  is  worthy  thy 
most  diligent  pursuits. 

As  there  are  in  scripture  undoubted  marks  of 
exclusion,  it  sliall  be  my  care  to  avoid  them,  and 
lieep  at  the  greatest  distance  from  whatever  would 
exclude  me  from  the  hope  of  the  heavenly  king- 
dom. The  unrighteous  of  all  characters  are  ex- 
pressly excluded.  "  Neither  fornicators,  nor  aduK 
'•  terers,  nor  any  unclean  person,  nor  drunkards, 
<'  nor  covetous,  shall  inherit  the  kingdom  of  God." 
Guard,  therefore,  0  my  soul,  against  all  approaches 
towards  either  of  these  characters;  Have  no  fel- 
lowship with  the  unfruitful  works  of  darkness,  but^ 
follow  after  holiness^  without  which  no  man  shall 
see  the  Lord.  Heaven  must  be  begun  here  :  the 
seeds  of  a  blessed  immortality  must  be  sown  in 
this  life  :  the  principles  of  it  must  be  laid  in  the 
disposition  of  the  mind.  Endeavour,  O  my  soul, 
to  experience  this, in  order  to  be  made  "  meet  for 
6-  the  inheritance  of  the  saints  in  light."  Such  as 
are  strangers  to  this,  want  a  capacity  to  relish  the 
work,  tlie  company,  and  the  enjoyments  of  that 
state.  Lord  restore  thy  likeness  in  this  soul  of 
laine,  and  thus  fit  me  for  the  service  aad  enjo/- 
Wat  of  thyself* 


On  preparation  for  Heaven.  187 

Subject  thyself,  O  my  soul,  to  the  authority  of 
thy  great  Lord  and  Master.  Study  and  live  by  his 
gospel.  Observe  what  he  has  taught  in  his  excel- 
lent sermon  on  the  mount,  concerning  poverty  of 
spirit,  meekness,  mercifulness,  purity  of  lieart,  for- 
giving and  loving  of  enemies  :  concerning  prayer, 
alms,  fasting;  and  against  anxious  care  about  this 
life,  and  laying  up  treasures  on  earth.  I  would 
be  possessed  of  every  Christian  grace;  nor  would 
I  rest  in  low  attainments  in  any,  but  be  pressing 
forwards  towards  tlie  mark,  adding  one  degree  of 
grace  to  another,  "  perfecting  holiness  in  the  fear 
"  of  God."  Lord  strengthen  me  with  all  might 
by  thy  spirit  in  the  inner  man, 

I  would  also  resolve  diligently  to  improve  the 
talents  committed  to  me.  1  find  the  sentence  in 
the  future  judgment  will  be  according  to  that  im- 
provement. Jiatt.  XXV.  Consider,  O  my  soul,  the 
nature  of  thy  trust,  and  endeavoi  to  approve  thy- 
self "a  faithful  steward  of  the  manifold  gifts  of 
<'  God," — the  gifts  of  nature,  reason,  judgment, 
conscience,  will,  memory  ;  the  senses  of  the  body, 
and  the  affections  of  the  mind  :  the  talents  of  pro- 
vidence; wealth,  learning,  reputation,  interest  in 
the  world,  power  and  authority,  health,  time,  &c. 
As  also  all  the  talents  of  g'vace:  the  holy  scrip- 
tures, the  ministry  of  the  word,  the  institutions  of 
the  gospel,  the  influences  of  the  holy  spirit.  I 
wish  to  be  found  '*  faithful  over  a  few  things."— 
Lord  help  me  to  improve  all  which  thou  hast  given, 
to  thy  honour,  that  I  may  at  lust  "  receive  a  full 
*'  reward." 

That  I  may  be  the  more  fit  for  the  other  world, 
I  would  resolve  to  be  more  weaned  from  Ihisj 
more  disengaged  from  its  concerns,  more  indiffer- 
ent to  its  pleasures,  and  more  upon  my  guard 
iagainst  its  tciiiptutioiis.    llow  ofteft  has  it  cheated 


r88  MEDITATION    XXVIII, 

me  in  time  past,  by  appearing  in  false  colours! — 
Its  objects  were  inviting  at  a  distance,  but  when  I 
have  come  near  and  touched  them,  they  have,  like 
the  sensitive  plant,  contracted  into  a  small  com- 
pass Let  me  not  henceforward  "  love  the  world, 
"  nor  the  things  of  the  world,"  but  get  *'  crucified 
*<  to  it  bj  the  cross  of  Christ."  Lord  enlighten 
my  eyes,  that  I  may  see  more  clearly  that  world 
which  is  afar  oft*,  and  the  emptiness  of  this,  so  that 
1  may  be  more  willing  to  leave  it  whenever  thou, 
slialt  call  me  hence, 

I  would  henceforward  be  more  resolute  in  se- 
curing my  interest  in  the  heav.enly  inheritance, 
and  in  preparing  for  it,  considering  this  as  the 
*^  one  thing  needful;"  the  grand  \>ork  of  a  Chris- 
tian, to  which  every  thing  else  must  be  subser- 
vient. "  Strive,"  says  our  Lord,  "  to  enter  ia 
"  at  the  strait  gate."  And  Peter  exhorts,  "  Give 
"  all  diligence  to  make  your  calling  and  dectioa 
*•=  sure."  Let  me  never  rest  in  a  lukewarm  frame,. 
but  do  thou,  0  God,  quicken  me  in  thy  good 
way.  May  I  "  be  steadfast,  immoveable,  always. 
*<  abounding  in  the  work  of  the  Lord." 

I  resolve,  by  divine  grace,  frequently  to  exa- 
mine my  heart  and  conduct  with  peculiar  solem- 
nity and  faithfulness,  that  I  may  not  live  a  stran- 
ger to  myself,  but  may  know  upon  what  terms  I 
stand  with  God,  and  what  is  the  foundation  of  my 
hope  of  heaven,  and  what  meetness  I  liave  for  it ; 
so  that  if  I  should  die  this  year,  or  month,  or 
week,  I  may  be  satisfied  that  I  sliould  die  in  the 
Lord^  and  enter  intj  joy.  Whatever  matter  of 
uneasiness  and  fear  I  find  in  me  concerning  my 
spiritual  state,  1  resolve  not  to  cease  making  di- 
ligent search,  till  I  disrover  the  ground  of  it.  If 
I  perceive  any  head-strong  lust  and  corruption,  I 
will  resolutely   endeavour  its  mortification.     If  I 


On  preparation  for  Heaven.  ISO 

find  the  want  or  weakness  of  any  grace,  if  I  am 
conscious  of  any  criminal  neglects,  omission  of  du- 
ty, or  aversion  to  my  Christian  work,  or  unsuit- 
ableness  of  heart  to  the  heavenly  life,  it  shall  be  my 
immediate  care,  in  the  use  of  all  proper  means, 
to  rectify  what  is  amiss.  In  order  to  which  I 
will  set  apart  some  special  time  for  meditation, 
self-examination,  humiliation  and  prayer.  Lord 
dispose  me  more  to  such  spiritual  employment, 
and  assist  me  in  it,  that  I  may  enjoy  more  of  the 
pleasure  of  religion,  and  therein  the  foretaste  of 
the  heavenly  blessedness. 

Finally ;  as  the  mediation  of  Christ  is  the 
grand  foundation  of  all  my  hope  for  eternity,  I 
would  constantly  (it:pend  thereon,  and  be  daily 
'*  looking  to  Jesus"  for  pardon,  peace,  and  final 
acceptance. — These,  0  my  God,  are  the  humble 
purposes  of  my  soul  :  Be  thou  pleased  to  estab- 
lish and  confirm  them.  O  keep  these  things  for 
ever  upon  my  heart.  I  resign  myself  to  the  con- 
duct of  thy  grace  and  spirit.  Grant  me  thy  pre- 
sence and  favour  here,  and  thy  heaven  hereafter ; 
and  as  to  every  thing  else,  the  lesser  things  of 
this  little  lower  world,  fVfiat  thou  ivilt,  and  as 
thou  wilt. 


END  OF  THE  SECOND  PART. 


DEVOUT 
MEDITATIONS. 

PART  fHE    fHIRD^ 

ON  VARIOUS  RELIGIOUS  TOPICS. 


MEDITATION  I. 

On  a  devotional  temper. 

Religion,  in  general,  consists  in  a  sincere  and 
constant  respect  to  the  divine  commands,  and  in 
an  endeavour  to  "  stand  complete  in  all  the  will 
of  God."  But  the  particular  manifestations  of  it 
are  various ;  and  in  nothing  does  a  religious  turn 
of  mind  more  appear  than  in  an  habitual  acknow- 
ledgment of  God  in  all  his  providences,  and  a  de- 
vout intercourse  with  him  therein.  Here  lies  the 
distinction  between  the  devout  and  the  carnal.— 
The  former  soe  God,  and  have  their  hearts  affec- 
ted towards  Him,  in  every  thing ;  the  latter  in 
nothing.  The  greatest  part  of  mankind  live 
"  witliout  God  in  the  world."  They  have  no 
sense  of  Him  on  their  minds,  in  whom  they  live, 
ajid  move,  and  have  their  being  j  but  pass  whole 


On  a  devotional  tPinper,  T91 

days,  and  months  and  years  without  one  serious 
thouglit  of  God  ;  and  even  when  signal  events  of 
providence  happen  to  them,  whether  iavourable  or 
threatening,  their  insensibility  still  remains  the 
same. 

A  pious  man,  in  an  account  of  his  former  sin- 
ful life*  remarks,  how  utterly  he  neglected  to  ac- 
knowledge the  hand  of  God  in  all  his  dangers  and 
deliverances  at  sea,  for  many  years,  so  as  never  to 
implore  his  protection,  or  otter  his  thanksgiving  for 
it,  tliough  some  instances  of  both  were  very  remark- 
able. This  is  but  one  example  among  thousands. 
It  is  the  common  case  of  irreligious  minds.  They 
eat  and  drink,  lie  down  and  rise  up  ;  pass  througli 
dangerous  diseases;  perils  by  land  and  by  sea  5 
are  in  deaths  often  ;  yet  they  never  own  God  in 
any  thing.  If  they  use  a  tev;  good  expressions 
which  they  have  learned  by  rote,  in  a  time  of  dan- 
ger, or  upon  a  deliverance,  such  as"  Lord  have 
mercy,  or  Thank  God,"  &c,  there  is  nothing  of  de- 
votion in  them,  but  they  are  mere  matters  of  form. 
Whereas  on  the  contrary,  when  religion  takes 
place  in  the  souls  of  men,  and  they  are  brought 
under  the  influence  of  it  by  the  divine  spirit,  a 
sense  of  God  prevails,  and  they  are  brought  to  ac- 
knowledge him  in  his  providences,  and  to  converse 
with  him  therein.  And  they  are  more  or  less  re- 
ligious in  proportion  as  this  temper  prevails. 

I  bless  thee,  0  my  God,  for  any  experience  I 
have  of  thy  grace  in  this  respect ;  that  thou  hast 
opened  mine  eyes  to  see  thee,  and  disposed  my 
heart  to  own  and  honor  thee,  in  all  thy  dispensati- 
ons. Help  me  to  do  it  more  and  more,  may  1  have 
a  deeper  sense  of  thy  perfections  and  excellencies; 

*  ^Ir,  George  Trosse, 


192  MEDITATION  t. 

and  more  clearly  discern  the  traces  of  ihem  in  all 
thy  works  and  ways. 

I  would  own  and  adore  thy  hand  in  the  common 
enjoyments  of  life  :  in  daily  safety  and  supplies. — 
Of  thee  I  would,  day  by  day,  ask  my  daily  bread, 
depending  on  thee  for  thy  blessing  with  it. — I 
would  own  thy  providence  in  my  outward  pros- 
perity, and  bless  thee  for  any  success  in  my  world- 
ly aft'airs. — I  desire  also  to  own  thy  providence  in 
my  adversity }  knowing  that  no  affliction  cometh 
by  chance,  but  that  all  is  thy  wise  appointment; 
that  thou  hast  the  management  of  every  trial,  as  to 
the  matter,  the  measure  and  continuance  of  it  j 
and  that  "  all  things  shall  work  together  for  good." 
If  thou  sendest  a  thorn  in  the  flesh,  and  triest  me 
in  any  of  my  dearest  enjoyments,  I  would  submit 
to  thy  will,  and  adore  the  wisdom  and  the  grace  of 
thy  dispensations.  "  Blessed  is  the  man  whon\ 
"  thou  chastenest,  0  Lord,  andteachest  out  of  thy 
«  law." 

I  would  acknowledge  thy  providence  also  in 
]?uhlic  affairs  ;  in  all  the  troubles  and  revolutions 
of  kingdoms  ;  knowing  that  whatever  projects  men 
may  form  for  themselves,  the  Almighty  sovereign 
of  the  world  is  still  carrying  on  his  wise  and  great 
designs.  "  Thy  counsel.  Lord,  shall  stand,  and 
"  thou  wilt  do  all  thy  pleasure."  I  will  not  there- 
fore be  afraid,  though  the  earth  be  removed,  and 
the  mountains  be  carried  into  the  midst  of  the  sea, 
but  will  wait  for  thy  salvation. 

In  the  affairs  of  the  Church  also,  I  would  eye 
thy  hand  :  in  its  oppressions,  persecutions  and  de- 
clensions, as  well  as  in  its  deliverances,  enlarge- 
ment and  prosperity.  I  would  view  all  these 
things  respecting  the  public,  as  well  as  the  aff*airg 
of  my  family  and  relations,  with  a  calm  composed 


On  the  improvement  of  Time.  195 

mind ;  endeavouring  to  attend  to  my  own  part, 
to  discharge  my  duty,  and  to  leave  the  rest  with 
thee,  who  art  '*  rrgliteous  in  all  thy  ways,  and  ho- 
*'  ly  in  all  thy  vi'orks." 

Thus,  0  my  soul,  employ  thy  devotion:  thus 
walk  with  God,  and  maintain  a  holy  intercourse 
with  him  in  ail  his  providential  dispensations;  ex- 
ercising such  graces  as  are  answerable  to  them, 
that  thou  mayest  be  essentially  benefited  by  them 
all.  Lord  form  my  mind  to  this  happy  temper.— 
Teach  me  an  habitual  dependence  upon  thee  j  a 
cheerful  submission  to  thee;  a  holy  complacency 
in  all  thy  ways  ;  believing  that  whether  I  receive 
good  or  evil,  thou  wilt  order  all  for  the  best.  And 
I  would  ever  esteem  that  to  be  the  best,  which  is 
best  for  the  soul,  best  for  eternity. 

MEDITATION  IL 

On  the  improvement  of  Tim^. 

The  due  improvement  of  time  is  a  matter  of 
<iigh  importance,  in  various  views,  and  is  a  great 
point  of  religion.  I  have  many  arguments  that 
press  upon  me  great  caution  and  care  in  this  matter. 

Time  is  short,  uncertain,  continually  passing 
away,  and  can  never  be  recalled.  It  ought  to 
have  peculiar  weight  with  me,  that  the  time  allot- 
ted me  in  this  world  is  my  day  of  grace  and  trial 
for  an  eternal  state.  If  therefore  I  entirely  lose 
my  time,  I  lose  eternity.  If  I  lose  part  of  it, 
even  ^/ra^is  an  eternal  loss  in  its  consequences. — ■ 
A  day  lost  on  earth,  may  I  not  say,  is  an  age  lost 
in  heaven  ? 

"  As  a  man  sowcth,  so  shall  he  also  reap.     He 
f<  that  soweth  sparingly  shall  reap  also  sparingly  j 


194  MEDITATION  II. 

«  buthe  that  soweth  bountifully  shall  alsoreap  boim* 
"  tifully.*'  Now  is  my  seed-time  ;  my  opportu- 
nity ot  preparing  lor  futurity.  The  more  1  fill  it 
up  with  duty,  the  fuller  harvest  of  joy  and  bless-^ 
edness  shall  I  heieafter  reap.  Help  me,  0  mj 
God,  so  to  believe  this  as  to  live  for  eternity. 
Enable  me  so  to  redeem  my  time,  that  my  re- 
view of  it  at  death,  and  my  account  of  it  after 
death,  may  be  with  joy,  and  not  with  grief.  In 
order  to  this  I  propose  to  myself  the  following 
expedients. 

1.  I  would  endeavor  to  get  my  mind  aflfected  with 
a  just  sense  of  the  narrow  limits  of  my  life,  and 
t)t  that  time  in  which  I  may  properly  be  said  to 
live.*  I  will  allow  threescore  years  and  ten  to 
be,  as  is  commonly  reckoned,  the  life  of  man.  But 
out  of  this  sum  I  must  make  a  deduction  of  four- 
teen years  for  infancy  and  childhood  ;  for  few  com- 
paratively begin  to  live  to  any  good  purpose  before 
that  age,  and  most  not  till  long  after ;  which  will 
reduce  the  seventy  years  to  fifty-six.  One  fourth 
part  at  least  of  this  sum  must  be  allowed  for  sleep, 
in  which  all  action  and  thought  are  suspended  ;  so 
that  only  forty-two  years  remain  for  active  life,  in- 
cluding business,  recreation  and  necessary  refresh- 
ment;  for  the  two  last  of  which  one  tenth  part  of 
the  whole  will  not  be  thought  too  much,  and  then 
the  remainder  will  be  little  more  than  thirty-six 
years,  to  be  employed  in  all  the  serious  business 
of  life,  including  the  duties  of  devotion  and  religion. 

If  but  a  small  deduction  be  made  for  occasion- 
al interruptions,  one  half  of  human  life,  calcula- 
ted at  seventy  years,  will  be  all  the  time  remain- 
ing, in  which  we  can  be  properly  said  to  live. 

*  A  small  variation  is  made  in  the  author^s  calculation, 


On  the  improvement  of  time,  195 

And  now  let  me  seriously  recollect,  how  niucli 
of  that  scanty  period  is  already  gone!  and  how 
large  a  proportion  ot"  it  has  been  absolutely  was- 
ted in  immoderate  sleep,  in  unproiitabie  visits,  in 
unnecessary  recreations,  and  in  mere  idleness.-— 
Consider  this,  O  my  soul,  and  be  humbled,  awaken- 
ed and  quickened.  Be  up  and  doing:  trifle  no 
more :  work  while  it  is  day.  '^  Lord  teach  me  so 
"  to  number  my  days  that  I  may  apply  my  heart 
*•  unto  wisdom  !" 

2.  I  would  consecrate  all  my  remaining  time 
to  God,  and  endeavour  that  it  may  be  sacred  to 
him.  Ry  this  means  I  may  correct  the  former  cal- 
culation and  in  some  measure  retrieve  the  time  that 
has  been  lost.  I  would  make  all  my  duratioa 
properly  Life,  whether  I  eat  and  drink,  or  sleep  or 
trade,  by  "  doing  all  to  the  glory  ot  God,"  manage- 
ing  all  according  to  the  rules  he  has  prescribed, 
and  being  solicitous  to  please  him  in  every  thing. 
Thus,  common  actions  will  receive  a  religious 
stamp,  and  be  a  sort  of  homage  paid  to  God  :  for 
(as  one  observes*)  <  God  hath  not  only  permitted 

*  us  to  serve  the  necessities  of  our  nature,  but 

<  hath  made  this  to  become  part  of  our  duty  ;   so 

<  that  if  we,  by  directing  these  actions  to  the  glo- 

*  ry  of  God,   intend  them  as  instruments  to  con- 

*  tinuc  our  persons  on  his  service,  he,  by  adopting 

<  them  into  religion,   may  turn   them   into  grace^ 

*  and  accept  our  natural    actions  as  acts  of  reli- 

*  gion      And  there  is  no  minute  of  our  lives,  after 

*  we  are   come  to  the  age  of  reason,  but  we  may 

*  be  doing  the  work  of  God^  even  when  we  most 
^  of  all  serve  ourselves  ?^ — Teach  me,  0  Lord,  this 
divine  art !  may  my  whole  time  be  employed  as  a 
sacred,  devoted  thing ;  and  may  my  natural  acti- 

*  Taylor's  Holy  Living. 


196  MEDITATION    11'. 

ons   and   common  business  have  Holiness  to  iht^ 
Lord  inscribed  upon  them. 

3.  I  resolve  to  watch  against  such  things  as 
would  rob  me  of  my  time.  I  would  take  care  par- 
ticularly that  I  do  not  waste  it  in  bed  by  unneces- 
sary sleep.  I  would  guard  against  idleness  of 
every  kind,  through  the  day  :  either  living  with- 
out business,  slothfuloess  in  business,  or  engaging 
in  foreign  and  useless  business  :  for  I  may  lose 
my  time  and  my  life  though  I  htvery  6ws?/,  if  that 
business  be  out  of  my  proper  calling,  and  inter- 
rupts that  service  which  providence  has  appointed 
me.  I  would  also  avoid  unprofitable  visits,  as 
well  as  needless  diversions  and  entertainments,  in 
which  much  precious  time  is  often  wasted,  and  re- 
solve to  spend  no  more  of  it  in  these  things  thaa 
will  answer  some  valuable  end  to  myself  or  others. 

4.  I  propose  to  divide  the  time  of  every  day 
into  parts  ;  allotting  a  due  proportion  to  its  several 
businesses.  It  was  the  practice  of  a  certain  pious 
Chiistian  to  distribute  his  twenty -foitr  hours  into 
three  parts,  allowing  one  portion  of  eight  hours  for 
sleep,  meals,  company  and  relaxation  :  another  for 
the  work  of  his  particular  calling  ;  and  the  remain- 
ing eight  hours  for  the  special  service  of  God  and 
religion  ;  reading,  meditation  and  prayer. — It  is 
said  of  Grotius,  who  spent  his  days  in  an  insatia- 
ble pursuit  of  learning,  that  on  his  death-bed  he 
"wished  himself  in  the  place  of  this  his  devout 
neighbour,  exclaiming  Beu  vitavi  perdidi  operose 
nihil  agendo  J  "  Alas  !  1  have  wasted  my  life  in  la- 
"  borious  trifling," 

Though  the  same  division  of  time  may  nofc 
suit  me,  and  I  would  not  be  scrupulously  exact  in 
such  matters,  yet  some  rules  of  this  sort  will  be 
expedient,  that  one  employment  may  not  engross 


On  the  improvement  of  time*  197 

too  much  of  my  time,  nor  encroach  too  much  up- 
on  the.  just  demands  of  another.  A  certain  num- 
ber of  hours  I  would  allow  for  sleep,  refreshment, 
company  and  exercise  ;  and  as  many  for  the  duties 
of  my  calling  as,  upon  a  due  consideiation  of  my 
circumstances,  they  appear  to  require.  And  1 
would  resoive  to  leave  a  due  proportion  of  my  time 
every  day  for  the  exercises  of  devotion,  [private 
and  social  ;  as  also  for  doing  good  to  others.]-— 
I  would  also  resolve  to  improve  the  time  appropri- 
ated to  religion  with  the  greatest  care  and  dili- 
gence ;  especially  on  the  Lord's  day.  I  would 
wholly  exclude  the  world  out  of  that  sacred  time, 
and  make  the  best  use  of  it  l.tau  for.  another 
world. 

5.  I  would  be  careful  not  to  lose  the  short  in- 
tervals i)[  business  or  devotion,  but  employ  theso 
renmants  of  time  for  some  useful  purpose.  Be- 
tv,'ixt   the    »   more    stated  employments  of  human 

<  life,-  says  the  excellent  Mr.  /ioy/e,  '  there  usu- 
'  ally  happen  to  be  ceitiiin  intervals  of  time,  which, 
'  though  they,  are-  wont  to  be  neglected,  as  being 
'singly  ioconsiderable,  yet,  in  a  man's  whole  life, 

*  amount  to  no  inconsiderable  portion  of  it.     Nov/ 

<  these  parentheses,  or  interludes,  are  wont  to  be 

*  lost  by  most  men,  for  want  of  a  right  value  for 

*  them,  and  even  by  2;ood  men  for  want  of  skill  to 

*  preserve   them.       Goldsmiths    and    refiners   arc 

*  wont  caiefully  to  save  the  very  sweepings  of 
'their  shops,  because  they  contain  some  filings  oi 
^  dust  of  those  rich  metals,  gold  and  silver.  I  sec 
^  not  why  a  Christian  should  not  be  as  careful  not. 

*  to  lose  the  fragments  of  Time,  a  thing  incom- 
'  parably  more  precious;  the  improvements  of 
'which  may  redeem  so  many  portions  of  our  life, 
'  and  turn  them  to  pious  uses,  particularly  to  the^ 

*  great  advantage  of  devotion.' 

s2 


198  MEDITATION    Ilf. 

O  my  soul !  study  this  frugality.  Time  is 
short:  do  not  throw  any  of  it  away.  "  Walk 
"  circumspectly ;  not  as  fools,  but  as  wise  ;  re- 
<<  deeming  the  time.^^  Fix  thy  rules,  and  quicken 
thyself  to  the  observation  of  them,  by  a  frequent 
and  near  view  of  eternity.  Often  call  thyself  to 
an  account  for  thy  time  :  enquire  how  it  passes, 
how  much  of  it  thou  hast  lost,  and  by  what  means ; 
and  contrive  in  the  best  manner  thou  canst  how  to 
save  and  improve  v/liat  remains.  Loid  be  thou  my 
guide  and  instructor  herein.  Make  me  wise  to 
consider  my  latter  end^  remember  that  on  my  Timk 
depends  my  Eternity. 

MEDITATION  III. 

On  the  Christianas  Ambition, 

Most  men  hare  in  them  something  of  ambi- 
tion ;  which  is  an  intense  desire  of  rising  in  tho 
worlds  of  being  more  honourable  or  more  happy. 
This,  in  different  persons,  is  different  according  to 
■fheir  different  notions  of  things.  The  ambition  of 
most  is  directed  to  mere  worldly/  objects:  how  to 
raise  or  cncrcase  an  estate;  to  aggrandize  them- 
selves and  their  ftimilies ;  to  get  prefeitnents,  ti- 
tles, honour  and  reputation  among  men;  to  enrich 
-Jieir  posterity,  and  raise  them  to  stations  of  gran- 
deur and  affiuence.  For  these  purposes  they  are 
ever  forming  projects^  and  are  unwearied  in  the 
prosecution  of  them.  We  often  see  them  sell 
■'heir  children's  souls,  as  well  as  their  own,  for  a 
little  earthly  grandeur  or  wealth,  and  advantageous 
connexions  in  the  world.  The  generality  indeed- 
seem  as  if  they  thought  that  all  there  is  in  the  woild, 
and  all  tliey  have  to  niind,  is  gratifying  "  the  lus(? 
"  of  the  flesh,  the  lust  of  the  eyes  and  the  pride  oi 
fl  Uf5.'^    Thus  biiiid  aiid  besotted  aie  the  ijiulxi- 


On  the  Chrii^tian's  ambition,  199 

tuile  ofrationul  creatures:  they  are  pursuing  van- 
ity and  shadows  ;  and  according  to  their  success 
they  applaud  themselves,  and  are  applauded  by 
others.  "  Men  will  praise  thee,  when  thou  doest 
«  well  for  thyself." 

But  the  Christian's  ambition  is  of  another 
kind.  It  is  said  of  Luther,  '  That  he  knew  of 
'  no  ambition  but  v/hat  concerned  the  service  of 
*  God.'  The  true  Christian  has  nobler  views 
than  the  man  of  the  world  :  he  has  chosen  ano- 
ther sort  of  happiner,s,  and  is  breatliing  after  high- 
er and  more  excellent  things.  He  is  in  some 
measure  "  crucified  to  the  world,  and  the  world  to. 
"  him."  His  affections  are  set  on  things  above, 
and  his  ambition  is  employed  about  the  attainment 
of  them.  In  order  to  this  he  is  anxious  to  please 
God  to  be  accepted  of  him.  This  is  the  one  thing 
liis  soul  desires,  and  that  he  is  resolved  to  sei-k 
after  all  the  days  of  his  life.  In  comparison  with 
this  all  other  things  are  cyphers  and  vanity. 

More  particularly  :  the  Christian  is  ambitious 
to  obtain  a  more  complete  conquest  over  his  sinful 
passions  and  irregular  desires.  He  is  desirous  that 
pride,  envy,  malice,  and  all  the  vices  of  the  tlesli 
and  spirit,  may  be  wholly  rooted  out  of  liis  nature, 
and  that  he  may  "  perfect  holiness  in  the  fear  of 
"  God."— That  he  may  be  strengthened  with  all 
raight  by  the  spirit  in  the  inner  man,  so  as  to  have 
ability  and  readiness  for  every  good  work  :  for 
the  services  of  religion  in  general,  for  the  duties, 
of  his  special  office  and  relatitmsin  particular,  and 
for  all  the  works  cf  piety  and.  charity  to  which  h& 
iscalled.  In  short,  that  he  may  be  fitted  to  door 
to  suffer ;  to  converse  with  God  and  man  agreeably 
to  his  sacred  profession.. 

fc  is  aJiibitlous  always  to  keep  possession  of 


MEDITATION    Iir. 

himself:  to  preserve  serenity  and  composure  of 
mind  under  all  events:  neither  to  be  elated  bjr 
prosperity,  nor  depressed  by  adversity;  but  to 
pass  through  every  state  with  indift'erence  ;  bear- 
ing either  applause  or  reproach  with  an  undistur- 
bed mind,  under  a  lively  sense  ot"  the  hand  of  God 
in  e\e.ry  thing,  and  the  eye  of  God  continually  up- 
on him.  He  is  amlntious  to  be  like  Christ  his  Mas- 
ter, who  Vv'as  the  same  when  the  multitude  hailed 
him,  with  her  hosannahs,  as  when  they  reviled  and 
insulted  him.  Glorious  attainment!  Could  the 
Christian  acquire  this  erjuanimity,  he  would  tri- 
umph in  it  more  than  Jleamndei^  in  all  his  victo- 
ries. 

Again  :  the  Christian  i§  ambitious  to  live  in 
a  constant  acknowledgment  of  CTod,  and  sub- 
mission to  his  will,  in  all  his  providential  dispen- 
sations, and  in  communion  with  him  in  his  ordinan- 
ces ;  to  preserve  an  habitual  devout  frame  of  mind  5 
to  taste  the  pleasures  of  divine  worship,  secret  and 
public,  as  the  season  fur  it  returns  :  to  enjoy  the 
divine  presence  in  it,  and  maintain  lively  inter- 
course with  his  God  :  "  to  see  his  power  and  g.lo<»- 
'•  ry  in  the  sanctuary,"  [and  to  experience  the 
happy  practical  effects  of  all  the  instrumental  du- 
ties of  religion. 3  He  is  ambitious  that  he  may 
have  his  love  encreased  both  towards  God  and 
man  :  that  he  may  possess  a  more  extensive,  catho-t 
lie.  divine  charity  :  a  heart  to  love  enemies,  to  for- 
give injuries,  and  to  overcome  evil  with  good. 

The  true  Christian  is  further  ambitious,  if  he  be 
a  Parent^  that  '*  his  children  and  household  after 
^^  him  may  keep  the  way  of  the  Lord  ;"  may  have 
<^  Christ  formed  in  them:"  may  be  found  walking 
in  the  truth,  and  may  partake  of  the  high  honour 
and  dignity  of  being  useful  members  of  the  Chris- 
tian church.     How  doth  he  "  travail  in  birth"  for 


On  the  Christianas  ambition,  201 

this  purpose,  beseeching  the  Lord  day  and  night 
with  tears  !  and  how  doth  he  rejoice  and  triumph 
if,  in  any  instances,  he  sees  the  success  of  his  pray- 
ers and  labours  ! 

These  and  the  like  are  the  objects  of  the  Chris- 
tian's ambition.  While  the  men  of  the  world  are 
intent  only  upon  some  earthly  good,  his  heart  is 
supremely  fixed  upon  nobler  objects:  such  as  are 
spiiitual,  divine  and  heavenly.  If  he  can  succeed 
in  these,  all  is  well  and  nothing  can  come  amiss 
to  him.  Let  the  world  revile  him,  let  friends  for- 
sake him,  let  relations  disown  him,  if  heaven  smile 
and  God  lift  up  the  light  of  his  countenance  upon 
him  ;  this  puts  gladness  into  his  heart,  and  gives 
him  a  triumph  over  all  adversity. 

Thus  it  is  with  Christians  of  eminency,  [and 
thus  it  ought  to  be  with  all.  Thus  may  it  be  with 
me  !j  0  my  God  !  regulate  my  atfections  and  di- 
rect them  to  their  proper  objects.  If  my  s«lul  be 
but  in  health  and  piosper,  and  my  religious  affairs 
succeed  well ;  as  to  other  things,  estate,  reputa- 
tion, outward  comforts,  &c.  I  have  nothing  to  say  : 
they  may  be  good  or  evil,  and  will  be  so,  accord- 
ing as  they  suit  me,  or  as  they  are  used  by  me, 
and  therefore  I  leave  it  in  a  wiser  hand  than  my 
own,  either  to  give  or  deny  them.  Lord  chuse  thou 
for  me  2vhat  thou  wilt,  and  as  thou  wilt.  Only 
grant  me  thy  presence  and  favour,  and  it  is  enough. 
J)eiis  mens  et  ovinia.  "  Whom  have  I  in  heaven 
<«  but  thee.f^  and  there  is  none  on  earth  that  I  dQ" 
<«  sire  besides  Thee." 


[     202    ] 

MEDITATION  IV. 

On  the  religions  education  of  children. 

Fatal  are  the  mistakes  which  inuitiludes  run 
into  in  this  momentous  afifuir.  The  common  me- 
thods of  education  seem  to  have  nothing  of  God  or 
religion  in  them.  How  different  was  that  of  A- 
braham,  concerning  whom  God  said,  *'  I  know  him 
<•'  that  he  will  command  his  children  and  house- 
<•'  hold  after  him,  and  they  shall  keep  the  way  of 
•^^  the  Lord."  Let  this  be  my  solicitous  care, 
my  constant  and  faithful  endeavour.  It  is  true, 
I  cannot  give  my  children  grace,  and  make  them 
religious  ;  but  as  God  has  appointed  me  my  duty 
to  use  the  means,  so  he  has  encouraged  my  hope  of 
success.  A  religious  education,  if  it  be  truly  such^ 
in  all  its  branches,  is  often  followed  with  his  bless- 
ing, and  that  blessing  may  ordinarily  be  expec* 
ted  ;  according  to  Prov.  xxii.  5. — "  Train  up  a 
"  child  in  the  way  he  should  go,  and  when  he  is 
<<  old"  [i.  e.  when  he  is  grown  up]  "  he  will  not 
*'  depart  from  it."  Lord  help  me  to  attend  to 
my  duty  herein,  and  leave  the  event  with  thee.— 
In  this  great  concern  1  propose  to  myself  the  fol- 
lowing rules. 

I.  To  be  serious  and  solemn  in  devoting  my 
children  to  God  in  baptism.*  Many  seem  to  con- 
sider baptism  as  only  giving  a  name  to  their  chil- 
dren, and  make  it  merely  a  season  of  feasting  and 
merriment;  or  at  best  a  matter  of  form;  a  compli- 
ance with  an  established  custom,  leaving  out  what 
is  most  essential  to  the  ordinance ;  which  I  con- 

*  Those  who  do  not  approve  of  Infant  Baptism 
may  apply  this  to  that  Dedication  of  children  which 
may  be,  and  often  is  made,  independent  of  it. 


On  the  education  of  children,  SOS 

•fiider  to  be  the  solemnizing  a  family  covenant;  thai 
is,  the  Christian  covenant  nwide  with  believers  and 
their  families;  owing  their  relation  to  God  tiie  Fa- 
ther, to  his  Son  and  Holy  Spirit;  insertitjg  as  it 
were,  the  names  of  their  children  into  God's  cove- 
nant, and  dedicating  them  to  his  service.  How 
ini[)ortant  a  business  is  this  !  and  with  what  seri- 
ousness should  we  go  about  it!  I  desire  to  be  hum- 
bled for  past  remissness,  and  to  be  more  seri- 
ous and  devout  in  future  transactions  of  this  kiDd« 

2.  I  purpose  to  be  early  and  constant  in  the 
proper  metliods  of  instruction  :  particularly  to  in- 
culcate and  impress  upon  the  minds  of  my  chil- 
dren a  deep  conviction  of  the  worth  of  the  soul  ; 
the  certainty  of  a  future  state;  the  injportance  of 
eternal  things,  and  the  vanity  of  this  world  and 
all  things  temporal.  I  would  instil  irhto  them  a 
high  veneration  for  the  holy  scriptures,  recom- 
mending it  to  them  to  make  the  Bible  their  chief 
study  and  delight,  as  it  has  been  with  good  peo- 
ple in  all  ages.  The  Jews  were  commanded, 
Deiit.  vi.  7i  diligently  to  teach  the  words  of  the 
law  to  their  children  :  and,  however  defective  they 
were  in  other  tilings,  tlieir  zeal  in  this  was  very 
commendable.     Jost'phus  tells  us,  '  their  children 

<  were  trained  up  in  the  knowledge  of  the  law 

<  from  their  infancy,  and  were  so  expert,  that 
'  they  knew  every  thing  therein  as  perfectly  as 
*  their  own  names.'  Accordingly  we  are  told, 
that  Timothy  "  knew  the  holy  scriptures  from  a 
"  child."  Nor  were  the  primitive  Christians  less 
careful  in  this  matter.  The  Bible,  especially  the 
New  Testament,  was  the  grammar  of  their  reli- 
gion, in  which  their  young  catechumens  were  well 
grounded.  Jerom,  in  one  of  his  epistles,  giving  di- 
rections for  the  education  of  a  young  lady  of  nobla 
family,  advises, «  that  as  soon  as  she  was  capable,, 


204 


MEDITATION   IV. 


*  she  should  learn  the  Psalms,  Proverbs,  and  Eccle- 
'  siastes  ;  next,  be  taught  the  four  gospels,  and  have 

<  them  always  in  her  hand  ;  then  get  the  Acts  and 

<  Epistles  by  heart,  and  after  this  pass  on   to  the 

<  reading  of  the  Prophets.'  How  little  is  there 
like  this  in  the  present  discipline  of  most  fami- 
lies !  Music,  dancing,  plays,  novels,  light  poetry, 
&c.  are  looked  upon  as  forming  the  chief  accom- 
plishments of  young  persons:  which  doubtless  is 
one  great  cause  of  that  degeneracy  of  which  we 
so  much  complain  in  the  professors  of  religion. — 
Consider,  O  my  soul,  that  in  baptism  thou  en- 
terest  thy  children  in  the  school  of  Christ,  and 
layest  thyself  under  obligations  to  teach  them  his 
doctrine.  Endeavour  to  do  this  with  constancy 
and  care.  Put  his  book  into  their  hands  and  help 
them  to  understand  the  important  lessons  which  it 
contains. 

S.  I  purpose  and  resolve  to  watch  their  tem- 
pers, and  guard  their  manners.  I  would  constant- 
ly recommend  to  them  all  divine  and  social  vir- 
tues : — love  to  God  and  man  in  all  its  branches  : 
sobriety,  modesty  and  humility ;  the  government 
of  their  passions  and  appetites ;  diffidence  of 
themselves;  reverence  of  their  superiors,  especial- 
ly their  parents,  ministers  and  instructors  ;  jus- 
tice, truth  and  charity  in  their  words  and  actions* 
When  any  symptoms  of  immoral,  vicious  inclina- 
tions begin  to  appear,  I  would  set  myself  with 
resolution  ta  suppress  them,  and  by  all  the  me- 
thods I  can,  to  secure  the  distempers  of  their 
minds.  For  this  purpose  I  would  carefully  ob- 
serve and  note  down  their  more  remarkable  mis- 
carriages, and  not  only  give  them  suitable  a-d- 
monitions,  but  direct  them  to  such  texts  of  scrip- 
ture where  they  may  see  themselves  censured  and 
corrected,  [and  where  the  opposite  virtues  are  re- 


On  the  religious  education  of  children,       205 

commended.]  To  enforce  all,  I  would  add  the 
sanction  of  my  own  authority,  and  with  Abraham, 
command  my  children  and  liousehold  to  attend  to 
these  things  ;  restraining  them  by  threats  and  pun- 
ishments from  what  i«  evil,  and  encouraging  thenl 
by  proper  rewards  in  well  doing. 

4.  I  purpose,  at  particular  times,  to  address 
them  in  a  more  solemn  manner  about  the  affairs  of 
their  souls;  to  warn  them  of  the  dangers  to  which 
1  may  see  them  exposed,  and  recommend  a  serious 
regard  to  religion  in  all  its  branches,  by  the  most 
cogent  motives.  I  would  particularly  urge  upon 
them  a  personal  covenanting  with  God,  at  the  ta- 
ble of  the  Lord,  and  afford  them  all  proper  helps 
and  encouragements  in  this  important  service. 

5.  I  purpose  to  exercise  the  greatest  possible 
care  in  disposing  of  my  children  in  the  world.— 
I  would  direct  them  in  the  choice  of  their  callings, 
of  their  masters,  of  their  conjugal  relations,  and  the 
whole  of  their  affairs,  with  an  entire  subserviency 
to  their  religious  interests.  0,  that  1  may  not,  by 
carelessness  in  these  matters,  destroy  what  I  have 
been  building;  and  after  having  devoted  my  chil- 
dren to  God,  sacrifice  them  to  mammon,  as  is  too 
commonly  the  case,  and  barter  away  their  souls  for 
a  little  worldly  advantage.  What  is  tiiis  but  to 
imitate  those  wretched  idolaters  spoken  of,  Jer» 
xxxii.  35.  "  who  caused  their  sons  and  their  daugh- 
<*  ters  to  pass  through  the  fire  to  Moloch." 

6.  1  will  endeavour  to  enforce  all  my  instruc- 
tions by  my  example.  I  would  take  great  care, 
while  1  inculcate  on  my  children  a  regard  to  re- 
ligion, not  to  neglect  it  myself,  and  tiiereby  pre- 
vent the  efficacy  of  my  doctrine.  While  I  talk 
to  them  of  moderation,  humility,  self-denial,  &c. 

T 


206 


MEDITATION  IV. 


I  would  be  caretul  tliat  I  do  not  indulge  the  contra- 
ry vices.  While  I  recommend  to  them  the  govern- 
ment of  their  passions.  1  would  see  to  it  that  1  do 
not  give  a  loose  to  my  own.  It"!  indulge  myself 
in  reviling  and  backbiting  others,  or  take  a  liberty 
in  doing  before  them  any  thing  which  I  warn  them 
against,  this  can  have  no  other  tendency  but  to  de- 
feat all  my  instructions  and  make  the  young  pupils 
despise  them  as  words  of  course,  and  religious  cant, 
or  to  make  them  hypocrites.  Parents  should  be 
able  to  say  to  their  children,  as  the  apostle  did  to 
his  converts,  "  Ye  are  witnesses,  and  God  also, 
"  how  holily  and  unblameably  we  behaved  our- 
"  selves  among  you.  Those  things  which  ye  have 
*«  heard  and  seen  in  me  do.'' 

I  resolve  to  look  up  to  God  in  daily  fervent 
prayer,  for  his  instruction  to  accompany  and  suc- 
ceed mine.  And  I  would  set  some  particular 
times  apart  for  more  solemn  intercession  on  the 
behalf  of  my  children;  begging  of  God  to  direct 
me  in  my  conduct  towards  them,  especially  when 
I  am  about  to  give  them  any  special  advice  or  ad- 
monition, that  he  would  prepare  their  hearts  to  re- 
ceive it,  and  make  it  eifectual.  The  more  we  ac- 
knowledge  and  depend  upon  God  in  these,  as  well 
as  all  other  affairs,  the  more  success  we  are  likely 
to  find.  Ambrose  told  Monica^  the  mother  of  Jliis- 
tirif  who  had  been  so  importunate  for  his  conver- 
sion, '  that  a  son  of  so  many  prayers  could  not 
<  miscarry.'  It  is  true,  the  most  fervent  prayers 
for  children  are  not  always  successful;  but  some- 
times they  have  been  answered  [when  accompa- 
nied with  other  suitable  means]  in  very  glorious 
fruits,  which  have  proved  the  best  inheritance  to 
children,  after  their  pious  parents  have  been  laid  in 
the  dust. 

Help  me,  O  my  God,  with  wisdom,  zeal  and 
patience,  to  attend  to  every  part  of  my  parental 


On  §;loi'lfylng  God,  207 

duty  !  May  T  '^  walk  within  my  house  with  a  per- 
<*  feet  heart/'  While  so  many  are  seeking  great 
things  for  themselves  and  their  families  in  this 
world,  I  would  seek  for  me  and  mine,  things  of  a 
more  excellent  and  durable  nature.  While  they 
prj)ject  how  (as  tiiey  express  it)  to  make  a  man  of 
this  or  that  child,  1  would  be  solicitous  to  make 
every  one  of  mine  a  Christian.  Lord  grant  me  to 
see  the  travail  of  my  soul  herein,  and  I  am  satis- 
fied.    1  have  nothing  greater  to  ask  for  them. 

MEDITATION   V. 

Cn  glorifying  God. 

It  is  agreed  among  Christians,  that  the  ulti- 
mate end  of  man  is  God  himself,  and  tb.at  '•  what- 
<«  ever  we  do,  we  should  do  all  to  his  glory."  But 
though  this  is  often  talked  of,  few  comparatively 
seem  to  have  a  just  and  distiint  notion  of  the 
thing — what  it  is  to  gloiify  God.  It  certainly  ig 
not  to  make  him  more  glorious  than  he  is:  this 
neither  men  nor  angels  can  do.  But  it  is  to  con- 
ceive and  eKpress  a  }i:st  sense  of  his  excellency, 
and  to  maintain  a  conduct  answerable  to  the  seve- 
ral perfections  which  we  acknowledge  in  him.— 
For  instance, 

We  glorify  his  power,  when  we  celebrate  the 
displays  of  it  in  the  works  of  creation  and  provi- 
dence, and  when  we  rely  upon  it  for  the  perform- 
ance of  ah  that  he  hath  promised.  Thus  Abraham 
did,  when  ''^igainst  hope  he  believed  in  hope," 
respecting  the  birth  of  a  son.  He  staggered  not 
at  the  promise  through  unbelief,  but  was  strong  in 
faith;  believing  that  he  who  had  promised  was  able 
to  perform,  and  herein  he  is  spoken  of  a^  giving 
glory  to  God,     Thus  the  three  Jewish  youths  glo- 


;iOS  MEDITATION    V. 

rified  the  divine  power  when  they  set  it  against 
the  threats  of  the  haughty  monarch,  s  aving  "  th« 
*'  God  whom  we  serve  is  able  to  deliver  us  out  of 
•*  thj  hand.'' 

We  glorify  his  wisdom  when  we  attentively 
notice  the  various  manifestations  of  it,  and  when 
we  implicitly  acquiesce  in  his  providences,  even 
though  we  do  not  understand  the  design  of  them  5 
believing  that  all  which  God  doth  is  well  done, 
and  cheerfully  resigning  ourselves  to  his  conduct 
in  all  things. 

We  glorify  his  mercy  when  we  make  that  one 
refuge  under  a  sense  of  guilt,  believing  that  it  is 
sufficient  to  pardon  the  greatest  transgressions, 
that  he  will  do  this  according  to  the  scheme  of  the 
gospel  covenants 

We  glorify  his  omniscience  and  omnipresence y 
H^'hen  we  set  hi»B  always  before  us,  and  live  "  as 
"  seeing  him  that  is  invisible ;"  when  we  are  as  at- 
tentive to  those  parts  of  religion  which  are  con- 
cealed from  the  view  of  man,  as  if  all  was  transact- 
ed upon  the  open  theatre  of  the  world,  and  when 
the  thought  of  his  presence  restrains  us  from  those 
sins  v/hich  have  the  temptation  of  privacy. 

We  glorify  his  holiness  when  we  behave  our- 
selves with  becoming  lowliness  and  self-abase- 
ment before  him,  under  a  sense  of  our  impurity, 
and  at  the  same  time  feel  and  express  an  earnest 
desire  to  be  conformed  to  his  image,  and  to  be  ho- 
ly as  our  Father  in  heaven  is  holy. 

[We  glorify  Wis  faithfulness,  's\heTi  we  trust  in 
his  promises,  firmly  relying  upon  the  accomplish- 
ment of  them,  and  at  the  same  time  imitate  Him 
by  our  strict  regard  to  truth  in  our  words  and  ac* 
tions.J 


On  glorifying  God.  209 

Further  :  ne  glorify  God  in  his  providences^ 
when  we  eye  his  hand,  own  his  sovereignty  and 
justice,  his  wisdom  and  goodness  in  every  dispen- 
sation, and  dutifully  submit  to  his  will,  whatever 
he  appoints  for  us. 

We  glorify  him  as  the  moral  governor  o^  the 
world,  when  we  are  attentive  to  his  laws,  as  con- 
tained in  his  written  word,  when  we  esteem  them 
according  to  their  excellency,  as  holy,  wise,  just 
and  goad  ;  when  we  make  them  our  study  and  de- 
lightful meditation,  our  monitors,  and  the  rules  of 
conduct;  submitting  to  his  authority  therein  at  all 
times  and  in  all  things. 

In  short,  we  then  glorify  him  as  God,  as  the 
most  excellent  of  all  beings,  when  our  greatest 
ambition  and  constant  endeavor  is,  to  love  him,  to 
serve  him,  and  to  be  like  unto  him. — When  we 
are  solicitous  above  all  things  to  obtain  his  favour, 
esteeming  '*  his  loving  kindness  better  than  life;" 
when  we  are  more  concerned  to  please  God  than 
to  secure  any  interest  in  the  world  ;  when  we  re- 
ceive all  our  outward  comforts  as  his  gifts,  and 
consecrate  them  all  to  him;  desiring  to  improve 
them  to  his  honour,  and  in  all  our  common  trans- 
actions^ study  to  approve  ourselves  in  his  sight  as 
those  who  are  accountable  to  him,  we  then  glorify. 
God  inwardly. 

And  we  glorify  him  outwardly^  when  we  give 
oi/iprs  occasion  to  praise  and  honour  him.  When 
we  shew  our  esteem  and  reverence  for  God,  not 
only  in  our  words,  but  in  a  uniform  course  of  ac- 
tions; publicly  worshipping  him  in  a  reverent  and 
devout  manner,  expressing  a  warm  but  discreet 
zeal  for  his  name  and  his  cause  ;  a  readiness  to 
vindicate  Ids  honour  at  all  times,  and  to  imitate 
him  in  acts  of  justice  and  mercy  j  in  these  ia- 


2iO  MEDITATION    V. 

stances  we  "  let  our  lights  shine  before  men,  and 
"  thus  we  gloritjr  God,"  by  occasioning  them  "  who 
''  behold  our  good  works,  to  glority  our  Father 
"  who  is  in  heaven." 

O,  my  soul,  let  this  be  thy  care  and  ambition, 
thys  to  honour  God  in  thy  thoughts,  words  and 
actions:  to  maintain  a  due  sense  ot"  his  excellen- 
cies thyself,  and  to  make  a  just  representation  of 
tliem  to  the  world.  In  all  my  ways  and  under- 
standings let  me  acknowledge  him,  and  "  whether 
"  I  eat  or  drink,  or  whatever  I  do,  let  me  do  all 
'*  to  the  glory  of  God."  Nor  let  me  neglect  to. 
otfcr  him  tiiat  tribute  of  praise  and  thanksgiving 
vhich  is  justly  his  due,  and  by  which  he  esteems 
bimself  honoured;  for  he  hath  said,  "•  He  that  of- 
"  fereth  praise  glorineth  me,"  To  him  would  I 
give  the  glory  of  all  that  he  hath  done  for  the 
world  and  for  the  church:  fc*r  his  people  in  gene- 
ral, and  for  me  in  particular;  for*'  by  the  grace 
"  of  God  I  am  v.hat  1  am." 

In  short,  let  me  make  God  my  all,  and  his 
glory  my  end  in  all.  In  order  to  this  !  need  not 
disregard  my  own  interest ;  for  that  is  always  con- 
sistent with  God's  glory.  He  that  truly  honours 
God  will  most  effectually  serve  himself,  and  se- 
cure his  own  salvation.  Lord  assist  me  in  this 
great  coiicern.  Fill  my  mind  with  a  sense  of  thy 
excellencies,  and  enable  me  to  walk  worthy  of 
thee;  by  my  lips  and  in  my  life.  "  shewing  forth 
*«  the  virtues  of  him  who  hath  called  me:  of  whom, 
^^  and  through  whom,  and  to'U'houKare  all  things  i 
^  ta  wkaia  be  glory  for  ever  and  ever,."    Ameu* 


C     211     ] 

MEDITATION  VL 

On  the  several  ages  of  life, 

I  WAS  in  company  the  other  night,  when  it  was 
debated, — What  age  of  life  is  the  most  desirable  ? 
Such  a  c^uestion  is  indeed  with  most  persons  easi- 
ly resolved,  who  can  think  of  no  age  with  any  sat- 
isfaction but  tiie  vigour  of  youth.  One  person  wa» 
mentioned,  who  has  scarcely  reached  forty  years, 
and  yet  has  been  heard  to  express  his  concern  tliat 
he  was  so  tar  atlvanced,  as  to  be  likely  soon  to  suf- 
fer an  abatement  of  his  pleasures. ^ — I  am  on  the 
wrong  side  Fift-y^  is  a  common  expression  with 
persons  past  tliat  age,  whici),  though  sometimes 
uttered  witii  an  air  of  jesting,  shews  the  inward 
sense  of  the  speaker.  The  thought  of  approach- 
ing old  age  is  terrible  to  most:  And  indeed,  were 
bodily  pleasures  the  proper  happiness  of  a  reason- 
able creature,  there  would  be  some  reason  for  it; 
because,  as  the  body  grows  old  and  decays,  the 
pleasures  of  it  must  of  course  decay  also.  On 
which  account  there  cannot  be  a  more  deplorable 
case  than  that  of  a  poor  old  sensualist,  who  knows 
no  life  but  the  animaL 

The  conversation  led  me  to  consider  with  my- 
self, what  age  of  life  ought  to  be  esteemed  by  a 
wise  and  good  man  as  the  most  valuable ;  for  in 
different  periods  there  is  certainly  a  great  diversi- 
ty. We  do  not  come  into  tlie  world  in  our  full 
stature  and  capacity,  and  die  in  the  same  state  5. 
but  pass  through  the  different  stages  of  infancy, 
childhood,  youth,  manhood  and  old  age.  How  to 
fix  the  precise  limits  of  each  is  not  easy,  nor  of 
i^iuch  consequence. — Infancy  is  the  first  and  short- 
est stage  of  life,  to  which  we  may  allow  four  or  five 
yeai's* — Childhood  may  be  ej^teudcd  to  twelve  5  at 


212  MEDITATION    VI. 

which  time,  according  to  the  Jewish  doctors,  per- 
sons begin  to  be  sui  juris,  capable  of  making  vows, 
[and  coming  under  the  yoke  of  the  law,  &c.] — 
Youth  reaches  to  about  twenty  years. — and  man^ 
hood  extends  to  the  time  when  the  vigour  of  nature 
begins  to  be  impaired  ;  which  is  most  commonly 
the  case  before  sixty^  and  from  thence  old  age 
creeps  on  us. 

The  question  is.  Which  of  these  periods   ought 
to  have  the  preference  ?  lafancif  has  certainly   no 
claim  to  it;  the  man  can  scarcely  be  said   then  to 
live,  though  the  animal   doth.     In  the   next  stage, 
childhood,  reason  begins  to  blossom,  and  the  mind 
to  open.     In  the  following,  that  o\'  youths  the  men- 
tal faculties  grudually  exert  themselves.     But  how 
low  is  our  reason,  and  how   weak  our  judgment! 
"  When  I  was  a  child,"  says  Paul,  "  I  spake  as  a 
**  child,  I  understood  as   a  child,  I    thought  as  a 
"  child;"  and  with  how  much  infirmity  that  is  at- 
tended, they  who  have  passed  that  state  and  '"  put 
*'  away  childish  things,"  well  know.     And  thougli, 
youth  has  a  little  more  of  the  rational  than   child- 
hood, yet  innumerable  are  the  follies  and  dangers 
which  attend   it.     So  few  get  through   this  stage 
without  ruin,  or  at  least  great  injury,  that  no  wise 
man,  when  he  looks  back  upon   it,  would  desire  to 
return  to  it  again.     The  paths  of  youth  are  slip- 
pery paths.     Whatever  young  persons  may   think 
of  themselves,  their  thoughtful  friends  cannot  but 
observe  them  with  pity  and   fear.     They  generally 
esteem  them-if^lves    very  wise,    though    they    are 
without  experience,  rash  in   their  judgments,  pe- 
remptory in  their  resolutions,  impetuous  in   their 
desires,  and  eao:er  in  their  pursuits;    so  that  they 
do   little  which  will  afford   matter  of  pleasing  re- 
flection in   more   mature  age,  and  much  that  will 
require  repentance.     Often  we  see  them  take  such 
Steps  as  lay  the  foundation  of  many  sonows  in 


On  the  several  ages  of  life,  i213 

ftftcr  life.     So  that  we  must  approve   Solomoirs 
censure,  "  Childhood  and  youth  are  vanity," 

The  next  period,  that  of  manhood^  may  be 
thought  the  best  of  our  time  ;  and  it  is  granted  that 
it  has  many  advantages  above  the  preceding  ; 
but  not  witliout  much  alloy.  Great  part  of  it  is 
usually  spent  before  we  get  rid  of  that  foolish 
dream  of  an  earthly  happiness.  We  busy  our- 
selves a  great  while  in  realizing  the  fine  scenes 
which  we  had  painted  in  our  imaginations,  or  in 
pursuing  other  objects  equally  vain  :  for  what  dif- 
ference is  there  between  him  that  dotes  upon  a 
bag  of  money,  [or  a  title  of  honour]  and  him  that 
plays  upon-  a  hobby-horse  ? — save  that  the  growa 
child  is  the  more  childish.  So  that  on  the  whole, 
(a  religious  temper  being  supposed,  which  the  for- 
mer years  best  serve  to  introduce)  I  cannot  but 
reckon  the  latter  stage  of  maidiood,  between  fifty 
and  si.vty^  preferable  to  any  other,  and  the  most 
important  period  of  life.  Youthful  heat  is  long 
since  spent;  the  judgment  is  come  to  full  maturi- 
ty ;  the  world  has  shewn  itself  an  impostor  in  all 
its  forms.  By  this  time,  if  ever,  we  shall  be  con- 
vinced how  little  it  can  contribute  to  true  happi- 
ness. Some  more  eminent  degree  of  mortification, 
and  of  experience  in  religion  may  now  be  expected, 
as  well  as  a  greater  stock  of  knowledge.  On  these 
and  some  other  accounts,  I  must  disapprove  the 
common  saying,  That  a  person  turned  of  fifty  years 
is  on  the  wrong  side  of  that  age.  I  sijould  call  it 
the  right  side;  not  only  as  he  is  nearer  heaven^ 
but  as  he  is  in  his  most  improving  age  of  life. 

As  by  the  good  providence  of  God  I  am  now 
brought  to  this  period,  I  would  endeavour  to  take 
the  advantage  of  it,  and  improve  it  as  my  best  op- 
portunity for  religion,  and  for  preparing  for  another 


214 


MEDITATION    VI. 


world.     Lord  direct  and  assist  me  by  thy  grace! 
In  order  to  this  1  purpose, 

1.  Seriously  to  review  the  former  stages-of  my 
life;  to  consider  my  dangers,  my  mercies,  and  n»y 
sins.  I  thank  God  tiiat  1  have  not  religion  now  to 
begin,  and  that  I  have  liltherto  been  Kept  in  the 
practice  of  it.  I  have  indeed  taken  many  false  and 
foolish  steps,  in  every  age,  which  I  have  reason  to 
weep  over  ;  but  blessed  be  God,  1  have  not  "  made 
"  shipwreck  of  faith  and  a  good  conscience." — 
Though  much  has  been  amiss,  and  I  now  see  might 
have  been  mended,  I  desire  to  be  thankful  that 
things  are  no  worse.  It  is  a  pleasure  to  me  to 
think  that  I  have  got  so  far  through  life,  with  some 
comfortable  hope  of  heaven.  Adored  be  divine 
grace  !  I  siiould  be  loth  to  go  back  again,  unless  I 
were  sure  to  escape  the  follies  I  have  run  into  5 
much  less  would  I  desire  it  for  the  sake  of  youth- 
ful pleasures.  I  know  by  woeful  experience,  how 
vain  and  deceitful  they  are,  and  am  thankful  that 
I  am  delivered  from  them.  I  am  not  inclined  to 
sry  out  with  the  poor  old  sensualist,  0  that  I  were 
young!  I  have  a  nobler  prize:  may  I  constantly 
piess  forwards  towards  it. 

2.  I  would  endeavour  to  disengage  myself 
from  the  world,  to  withdraw  my  affections  from  it, 
and  to  be  getting  it  out  of  my  hands  as  much  as 
my  circumstances  will  allow,  but  especially  out 
of  my  heart.  I  leave  others  to  pursue  projects 
for  this  world;  it  becomes  me  to  be  taking  my 
leave  of  it,  and  to  be  turning  my  thouglits  another 
%vay,  towards  "  a  better  country,  that  is  the  hea- 
"  venly." 

3.  I  purpose  to  correct,  as  far  as  I  can,  my 
former  mistakes;  to  mark  and  avoid  the  rocks  up- 
on which  I  have  split,  cr  have  been  in  danger  of 


On  human  friendship.  215 

being  wrecked.  If  I  ought  to  learn  wisdom  and 
cauiiun  bj  the  experience  of  otiiers,  how  muck 
more  by  my  own. 

4.  I  would  regard  this  period  of  life  as  more 
especially  due  to  religion.  Let  my  juniors  mind 
this  world  ;  my  care  should  be  chiefly  about  ano- 
ther. Life  is  short  and  hastening  to  a  close.  The 
present  time  is  my  harvest  for  eternity.  Let  me 
be  up  and  doing  before  it  is  over.  Let  me  now  at 
last  remember,  "  One  thing  is  needful."'  1  would 
be  careful  not  to  lose  my  time  either  by  doing  no- 
thing, or  nothing  to  the  purpose,  but  employ  it  in 
such  things  as  most  directly  concern  my  high  call- 
iiig,  and  will  turn  to  the  best  account  at  last. — 
Lord  direct  me  to  my  duty,  and  succeed  me  in  it! 
—If  I  should  live  to  old  age,  may  it  be  SLguod  old 
age,  full  of  the  fruits  of  righteousness.  Save  me 
from  the  common  infirmity  and  disgrace  of  the 
aged,  that  of  covetousnesfi.  Why  should  I  pursue 
and  hug  the  world  when  I  am  just  ready  to  leave  it  ? 
Nothing  can  be  more  incongruous.  Keep  me,  O 
my  God,  from  apostacy  and  declension.  Take  me 
under  thy  special  conduct  through  the  remaining 
part  of  my  journey.  May  my  path  be  that  "  of 
"  the  just,  which  as  the  light  of  the  sun,  shinetli 
''  more  and  more  unto  the  perfect  day."  May  my 
future  time  be  wholly  set  apart  for  God,  that  I  may 
have  the  comfort  of  it  in  old  age,  and  review  it 
with  pleasure  on  a  death -bed,  and  to  all  eternity. 
Amen. 

MEDITATION  VIL 

On  human  Friendship. 

Several  late  incidents  have  led  me  to  reflect 
on  the  nature,  principles  and  instability  of  human 


216  MEDITATION  vrr. 

friendsliip.  "When  I  consider  the  grounds  upon 
which  the  generality  proceed,  and  the  motives  by 
whicli  they  are  actuated,  1  cease  to  wonder  that 
friendship  is  often  so  uncomortable  and  so  preca- 
rious. Tlie  foundation  upon  which  it  stands  is  of- 
ten not  only  humour,  whim,  and  fancy,  but  down- 
right iniquity.  Persons  frequently  recommend 
themselves  to  others  by  their  vices.  Many  chuse 
the  wicked  of  various  descriptions  as  their  chief 
companions,  for  no  other  reasons  but  because  they 
are  like  themselves.  IJovv  rare,  alas  !  is  virtuous 
friendship !  founded  upon  real  merit  and  good- 
ness, cultivated  and  improved  according  to  the 
rules  of  religion.  How  seldom  is  mutual  and  in- 
timate acquaintance  conducted  according  to  the 
laws,  and  in  subserviency  to  the  ends  of  true 
friendship. 

And  how  nice  and  fickle  a  thing  friendship  is, 
even  where  there  appeared  to  be  something  right 
and  commendable  in  the  beginning  of  it.  Some- 
times our  friends  will  desert  us  upon  a  very  slight 
occasion,  and  if  rightly  understood,  would  appear 
none  at  all,  but  out  of  mere  humour,  and  we  can 
never  learn  why.  Sometimes  when  we  are  in- 
tending the  best  offices  of  kindness  towards  them, 
and  we  are  discharging  our  duty,  according  to  the 
conviction  of  their  consciences,  as  well  as  with  the 
testimony  of  our  own.  If  what  we  say  or  do  inter- 
fere with  any  little  interest  of  theirs,  or  the  man- 
ner of  it  be  not  quite  agreeable  to  their  taste,  there 
is  an  end  of  their  friendship,  and  not  only  coolness, 
but  enmity  succeeds. 

Let  me  learn  wisdom  and  gain  instruction  by 
such  instances  as  these,  which  so  frequently  occur, 
and  especially  by  those  which  I  have  recently  ex- 
|)^rienced.  Lord  be  thou  my  teacher !  As  the  best 
improvement  of  such  events  1  would  learn, — 1.  To 


On  the  diligence  of  a  Merchant,  £17 

lessen  my  dependence  upon  men :  according  to 
that  divine  admonition.  "  Cease  from  man,"— 
David  once  said,  '•  All  men  are  liars,"  i.e.  defec* 
tible,  changeable  and  liable  to  deceive. — ^2.  To  be 
faithful  in  my  friendships.  From  the  resentment 
1  feel  at  the  unsteadiness  and  treachery  I  have  ex- 
perienced from  others,  I  v/ouid  be  careful  not  to 
occasion  the  same  in  any. — 3.  To  bear  with  as 
much  calmness  as  I  can,  mortifications  and  disap- 
pointments of  this  kind.  Such  is  the  frailty  of  hu- 
man nature,  that  I  must  expect  them,  and  there- 
fore should  provide  against  them. -^4.  To  make 
God  my  friend,  who  will  never  forsake  or  disap- 
point me.— "5.  To  sficure  tlie  testimony  and  rejoicing 
of  my  own  conscience  ;  and  in  order  to  that,—- 
C.  To  keep  on  in  the  way  of  duty,  with  a  generous 
neglect  of  the  opinions,  favour  or  frowns  of  others. 
Truth  and  duty  should  be  dearer  to  me  than  the 
friendship  of  all  the  world.— 7.  To  wait  for  the 
state  of  perfect  love  and  friendship  above.  Lord 
assist  me  herein  and  teach  me  to  expect  less  from 
the  creature,  and  more  from  thyself.  Thy  accep- 
tance and  thy  smiles  are  enough.  If  my  friends 
approve  and  stand  by  me  in  the  way  of  my  duty,  it 
is  well,  and  I  would  be  thankful.  If  not  I  desire 
to  make  myself  easy.  "  My  eyes  are  ever  to  the 
<*  Lord  :  there  is  none  on  earth  I  desire  besides 
<'  thee.     Thy  loving  kindness  is  better  than  life." 

MEDITATION  VIIL 

i)n  a  singular  instance  of  diligence  in  worldly 
affairs. 

The  practice  of  a  certain  gentleman,  who  had 
raised  a  large  estate  by  his  own  industry,  was  men- 
tioned the  other  night  in  company,  not  without  such. 

u 


218  MEDITATION  IX. 

praises  as  are  generally  bestowed  Oti  those  fhit 
'•  do  well  for  theniseives/'  He  would  be  in  hi« 
counting  house  by  three  o^c\(nk  in  ihe  morning,  and 
abroad  about  his  business  by  s'lv,  even  ou  the  cold- 
est day  in  winter.  But  with  ine  it  lessened  the 
value  of  such  industry  to  consider,  that  it  respec- 
ted only  the  concerns  of  this  vorld.  Had  this  la- 
bour been  ''  not  for  the  meat  which  perisheth  alone, 
*'  but  for  that  also  which  endureth  to  everlasting 
''  life,"  it  had  been  something;  but  as  it  was,  it 
appeared  maguo  conatu  nihil  ctgere  :  taking  a  great 
•deal  of  pains  for  nothing. 

But,  canst  not  thou,  0  my  soul,  learn  something 
from  it  ?  How  do  such  examples  reproach  my  cold- 
ness, sloth  and  indifference,  in  the  momentous  con- 
cerns of  another  world!  Shall  men  of  business  be 
thus  resolute  in  the  pursuit  of  this  world  .^  Shall 
they  thus  sacrifice  their  ease,  and  abridge  their 
rest,  to  settle  their  accounts  and  manage  their 
trades,  and  shall  I  feel  no  ardour  in  my  work  when 
I  have  infinitely  greater  things  in  view,  even  '*  the 
**  true  riches,"  that  perish  not  ?  that  eternal  weight 
of  glory  which  is  the  prize  of  our  high  calling  ?  Not 
only  does  this  infinitely  surpass  all  the  gain  of  the 
worldling,  but  even  the  present  improvement  of 
one  grace  is  far  preferable  to  it.  "  The  trial  of 
*'  faith  is  more  precious  than  gold  which  perish- 
"  eth."  And  communion  with  God  is  unspeaka- 
bly more  excellent,  delightful  and  profitable  than 
any  thing  about  which  the  men  of  the  world  are 
employed.  Shall  the  merchant  leave  his  bed  so 
early  for  the  low  work  of  casting  up  figures,  &c. 
and  shall  I  grudge  redeeming  a  few  minutes  from 
sleep  of  diversions  for  conversing  with  heaven  }  At 
three  o'clock  in  the  morp.ing  in  the  counting-house  ! 
—but  when  in  the  Oratory  ^ 


On  candour  to  the  failing's  of  good  men.      219 

Think,  0  my  soul,  of  the  example  of  thy  Lord 
and  Master,  who  rose  up  a  great  wliila  before  day, 
aiul  departed  ii»to  a  secret  place  and  prayed.— 
Lord  make  me  as  wise  for  my  soul  as  others  are  for 
their  bodies,  and  wlieii  the  account  coujes  to  bO 
cast  up  at  last,  I  know  who  will  be  the  greatest 
g^iiaer. 

MEDITATION   IX. 

On  candour  towards  the  failings  of  good  men, 

AMONG-the  many  trials  which  attend  us  in  this 
state  of  inip  rfeclion  and  vanity,  the  failings  of 
those  T  converse  with,  especially  of  good  men,  are 
nut  the  least ;  and  i  think  that  I  nnd  a  stronger  sense 
of  them,  and  feel  myself  more  atlected  by  them  of 
late  than  1  formeily  did.  Whether  this  be  owing 
to  them  or  to  myself:  whetlier  they  are  more 
apt  to  shew  their  faults,  or  I  to  discern  then),  I 
wish  to  enquire.  Possibly  1  may  have  acquired 
a  quicker  appiehension  of  what  is  good  and  what 
is  cul|'.able  than  1  formerly  had  ;  and  in  this  case 
among  otisers,  as  Solomon  says,  "  He  that  increa- 
"  seth  knowledge  encreaseth  sorrow,"  But  for 
my  own  relief,  and  in  'justice  to  my  friends,  I 
think  myself  obliged  to  ask  myself — May  I  not 
often  be  mistaken,  and  carry  my  censure  of  some 
things  in  them  too  far  ?  Possibly  what  I  esteem 
a  fault  may  really  be  none;  or  at  least  they  may 
not  apprehend  it  to  be  so.  If  it  be  a  fault,  they 
may  not  often  be  guilty  of  it :  I  may  take  theiu 
at  a  disadvanta52;e,  and  see  them  in  one  of  their 
worst  moods.  That  way  of  speaking  and  acting 
may  not  be  what  they  allow  themselves  in.  and  I 
do  not  know  the  resentment  they  have  of  it.  I 
see  the  foUy^  but  I  do  not  see  how  they  bewail. 
itj  aud  condemn  themselves  j  possibly  it  may  bo 


220  MEDITATION    IX* 

with  more  severity  than  I  condemn  them.  We 
are  very  imperfect  judges  of  the  character  of 
other  persons,  not  being  able  to  take  in  these 
and  the  like  circumstances  in  their  case,  and 
therefore  siiouUl  not  be  forward  to  pass  au  un- 
charitable judgment. 

Besides  ;  if  the  persons  wliom  I  am  apt  to  cen- 
sure have  their  infirmities,  have  they  not  their  ex- 
cellencies too  ?  And  ought  1  not  to  look  at  tlie  one- 
as  well  as  the  other  ?  v\hich  perhaps,  if  duly  weigh- 
ed, would  by  far  preponderate. 

It  behoves  me  further  to  ask,  H-ave  not  /  my 
infirmities  as  well  as  others  ^  Am  not  I  conscious 
to  as  bad  things  in  myself,  as  those  I  so  much  com- 
plain of  in  tiiem  ?  If  not  the  very  same,  yet  others 
equally  culpable;  perhaps  more  so.  And  why 
should  I  be  so  severe  on  the  infirmities  of  other 
people,  and  so  indulgent  tow'ards  my  own  .^  I  ex- 
pected, in  such  and  such  persons,  more  wisdom 
and  prudence,  more  gentleness  and  meekness, 
more  charity  and  zeal  for  usefulness;  more  devo- 
tion of  temper,  and  a  greater  decorum  in  their 
conduct:  But,  alas!  how  defective  am  1  in  these 
and  many  other  things  myself!  Let  me  take  my- 
self to  task,  and  apply  our  Lord's  admonition: — 
•'  First  cast  the  beam  out  of  thy  own  eye,  then 
*«  shalt  thou  see  clearly  to  cast  the  mote  out  of  thy 
*'  brother's  eye.'' 

I  may  not  have  been  sufficiently  apprised  how 
much  evil  there  is  in  resenting  so  severely  the  in- 
firmities of  my  brethren.  "^  The  wisdom  that 
"  is  from  above  is  gentle,  full  of  mercy  and  good 
"  fruits,  without  partiality,"  or  (as  bishop  Leigh- 
ten  renders  the  word)  wit Ji oat  critical  severity, 
'  in  judging  others.  They  that  have  most  ol 
*  this  wisdom   (says  he)  are  least  rigid  to  those 


On  candour  to  the  feelings  of  good  men,       2^t 

*  that  have  less  of  it.  I  know  no  better  evidence 
'  of  the  strengtli  of  grace  than  to  bear  with  those 
'  that  are  weak  in  it.'  Fo  the  same  purpose 
sajs  Fenelon  ;  '  It  is  often  our  own  imperfection 
'  that  makes  us  reprove   [uncandidiv]   the  imper- 

*  fections  of  otliers.  The  passions  oi'  other  mea 
'  seem  ridiculous  and  insuj)portabIe  to  lum  that  is 
'  given  up  to  his  own.     Divine  charity  makes  great 

*  allowances  for  the  weaknesses  of  others,  and 
<  treats  them  with  gentleness.     It  is  never  over- 

*  hasty  in  its  proceedings. — Impeifect  virtue  is 
'  captious,  censorious,  sour,  severe  and  implacable. 

*  Perfect  virtue  is  always  uniform,  meek,  affable 
'  and  compassionate.  It  takes  every  burden  upon 
'  itself,  and  thinks  of  nothing  but  doing  good.' 

How  just  are  these  sentiments,  and  how  much, 
am  1  condemned  by  them  !  0  for  more  of  this  divine 
love  and  charity  !  I  sliould  then  judge  more  favour- 
ably of  many  around  me,  than  1  have  been  wont  to 
do.  Had  I  more  of  the  gentleness  and  kindness 
of  the  gospel,  I  should  see  less  of  the  infirmities 
of  other  men,  or  should  cast  a  veil  over  them,  and 
turn  my  resentments  chiefly  against  myself, 

0  my  God,  form  my  heart  to  a  correspondence 
with  the  state  of  things  with  me,  and  around  me. 
I  am  compassed  about  with  infirmities  ;  my  own, 
and  those  of  others.  The  world  iietli  in  wicked- 
ness; and  as  for  the  church,  it  is  a  sort  of  hospi- 
tal, where  all.  are  patients,  and  even  the  best  are  • 
but  under  cure.  Two  or  three  rules  I  would  pro- 
pose for  tlv3  direction  of  my  conduct. 

As  I  would  not  cherish  or  overlook  my  own 
infirjnities,  so  I  would  not  puss  unnoticed  the  sins 
and  follies  of  others.  Charity  does  not  require  it;, 
nor  is  there  either  dutv  or  safety  in  it.  Lot  was 
vexed  with  the  ffUhy  communications  of  the  wick- 
u2 


;^"i3  MEDITATION    X. 

eA.  David  beheld  the  transgressors  and  was 
grieved.  Paul  mentions  '*  with  weeping"  those 
who  were  «*  enemies  of  the  cross  of  Clirist.  who 
"  gloried  in  their  shame  and  uniuled  earthly 
"  things."  I  am  not  required  to  deny  or  palliate 
the  sins  of  bad  men.  or  the  infirmities  of  the  good, 
but  to  maintain  a  just  sense  and  abhorrence  of 
them,  and  not  think  the  better  of  sin  and  lolly  be- 
cause of  the  characters  of  those  in  whom  it  is  found. 
Nevertheless  I  would  put  as  favourable  a  construc- 
tion as- 1  can  upon  their  actions,  and  bear  theic 
real  faults,  "and  even  their  offences  against  wie] 
with  patience^  I  would  ever  converse  with  man- 
kind according  to  the  law  of  charity,  and  endea.- 
vouras  far  as  I  can  to  heal  the  disorders  of  my  bre- 
thren. I  would  be  concerned  rather  to  act  the 
part  of  a  pliysician  than  of  a  censor.  At  the  same 
time  I  would  carefully  avoid  or  correct  the  like 
failings  in  myself,  and  patiently  wait,  and  dili- 
gently prepare  for,  that  blessed  state  above,  where 
all  imperfections  in  others  and  in  myself,  shall  be 
clone  away.  Lord  afford  me  the  influences  of  thjr, 
spirit. 

MEDITx\TiON  X. 


On  Fenelon's  implicit  subjection  to  Church  kSu- 
thority. 

I  LATELY  met  with  the  life  of  Mons.  de  Fene- 
}on,  archbishop  of  Cambray,  in  which  I  found  seve- 
ral thinpjs  which  shew  a  Christian  grandeur  and 
elevation  of  mind  above  what  is  common.  I  con- 
fess I  was  surprised  to  find  such  a  man  so  wofully 
ensiaved  to  church  power  and  authority,  as  to  sac- 
rifice his  reason  and  understanding  to  tlie  dictate* 


On  implicit  subjection  in  religion,  223 

of  the  pope.*  But  Ijow  hard  is  it  to  throw  ofTinve* 
terate  prejudices,  and  the  principles  ot  education. 
There  seenis  however  a  degree  ot  ingenuity  and 
honesty,  even  in  this  part  ot'his  conduct,  that  gives 
an  honourable  idea  of  tlie  nian,  allowance  being 
made  tor  the  notions  in  which  he  was  brouglit  up. 
As  the  Roman  catholics  believe  the  infallibility  ot 
the  church  and  the  Pope,  they  consequently  ac- 
knowledge their  decisions  to  be  sacred  and  divine, 
and  a  full  submission  to  be  due.  This  is  the  sense 
he  himself  had  of  the  matter.  ^  My  submission,' 
says  he,  «  was  not  a  stroke  of  policy,  nor  a  silence 

*  in  respect  to  men,  but  an  act  of  obedience  to  God 

*  alone.  I  looked  upon  the  judgment  ot  my  suj)e- 
'  riors  as  an  echo  of  the   supreme  will. — 1  heard 

*  God  speaking  as  to  Job  out  of  the  whirlwind.—- 
**  Who  is  this  that  darkeneth  counsel  by  words 
'*   without  knowledge  ?"  and  I  answered  him  fron^ 

*  the  bottom  of  my  heart — ^'' Since  I  have  spoken 
"  unadvisedly  what  can  I  answer?  I  will  lay  my 
"  hand  upon  my  mouth.'- — And  again,  '  1  would 

*  rather  die  than  defend  a  book,  directly  orindi- 
'  rectly,  which  I  have  conden)ned  without  restric- 

*  tion,  in  the  sincerity  of  my  heart,  from  a  princi- 
'  pie  of  docility  and  submission  to  the  holy  see.' 

May  not  thi-s  instance  of  absolute  resignation 
to  the  pretended  head  of  the  church,  admonisli 
me  concerning  my  duty  to  the  true  head  ?  His 
doctrines,  laws  and  censures  are  all  pure  and  di- 
vine, without  the  least  mixture  of  error  and  infirmi- 
ty. I  know  God  has  spoken  by  the  Lord  Jesus  ;  but 
as  for  this  man,  the  pope,  I  know  not  whence  he  is. 
O  for  a  true  docility  to  my  great  liord  antl  Master  ! 
May  [  bow  my  undlerstandinp;  to  his  authority  !  I 
may  and  should  use  it  to  find  out  the  meaning  of 

*  So  as  to  recant  all  that  he  had  written  on  a  point 
of  doctrinal  controversy.    Ed, 


S24  MEDITATION    X. 

his  doctrines  and  laws,  but  must  not  set  it  up  in 
opposition  thereto.  If  he  has  taught  or  command- 
ed any  thing,  it  is  enough.  I  would  lay  aside  all 
cavils  and  would  resign  submit,  believe. and  obey, 
entirely  and  without  reserve. 

How  many  fine  strokes  of  piety  and  devotion  do 
I  meet  with  in  this  writer,  among  some  that  I  can- 
not well  digest.  I  am  sensible  I  may  borrow  hints 
from  him  very  much  to  my  advantage.  May  1  al- 
ways be  open  to  conviction  and  reproof,  and  ever 
be  ready  to  receive  the  precepts  of  wisdom  and 
virtue  wherever  I  meet  with  them.  Lord  be  thou 
my  instructor  1 


ENI>  OF  Tim  THIRD   TART. 


DEVOUT 
MEDITATIONS. 

PART  tHE  FOUSrStf 

ON  VARIOUS  SEASONS  AND  OCCASIONS. 


MEDITATION   r. 

Saturday  Evening  :  J^everence  in  the  JVorskip  of 
Oud, 

By  the  good  hand  of  my  God  upon  me  I  am 
brought  near  the  close  of  another  week,  and  have 
the  prospect  of  anotlier  sabbath.  Among  the  du- 
ties that  lie  before  me  the  ensuing  day,  tliose 
M'hich  concern  public  worship,  are  not  the  least 
considerable.  It  was,  I  presume,  the  chief  end 
of  God  in  the  institution  of  a  sabbath,  that  men 
might  meet  together  openly  to  acknowledge  Him, 
and  pay  tlieir  homage  to  Ilim.  Upon  the  proper 
discitarge  of  this  duty,  the  sanctilication  of  the 
sabbath,  and  the  comfort  of  it,  much  depend. 

Among  other  defects  of  which  I  have  to  ac- 
cuse myself,  one  isi.— the  want  of  4"^  reverence  in 


"Sr^G  MEDITATION    1. 

the  house  of  God,  and  ot  sufFicientlj  considering 
that  1  am  lliere  in  his  luoie  iimnediale  presence.— 
O  my  God,  forgive  my  past  negligence,  and  help 
me, when  I  enter  into  tliy  coulU  to  realize  thv  pre- 
sence, and  to  behave  mjseli' as  one  under  a  deep 
impression  ol"  tliis  trutii  that  tltoii  art  there  ;  reilec- 
ting  witii  the  patriarcii — "  liovv-  venerable  is  this 
"  place!  This  is  none  other  but  the  house  of  God, 
"  and  this  is  the  ^ato  oHieaven  !" 

It  was  one  of  the  precepts  which  God  gave  the 

Jews,  tiiat  tliey  should  ''  reverence  his  sanctuary.'* 
There  was  doubtless,  a  peculiar  holiiiess  in  that 
place,  and  a  peculiar  reverence  due  to  it,  founded 
on  reasons  peculiar  to  that  dispensation.  It  was 
distinguished  by  the  Shechinaliy  the  glorious  ap- 
pearance above  the  ark,  by  which  God  manifested 
hiiuself  to  his  people  in  a  peculiar  and  sensible 
manner.  Accordingly  sundry  laws  were  prescri- 
bed to  secure  such  a  reverence  to  that  place,  as  is 
due  to  no  other. 

It  is  certain  that  now,  under  the  gospel,  there 
is  no  such  sanctuary,  or  holy  place.*  TwAt  liolincss^ 
which  was  purely  relative,  ceased  when  tlie  sym- 
bol of  God's  presence  was  withdrawn.  Men  may 
consecrate  places  by  forms  and  ceremonies,  and 
may  call  them  holtf,  but  they  can  never  make  them 
so,  in  the  same  sense  as  the  Jewish  tabernacle  and 
temple  were.  Nor  is  it  necessary  they  should  be 
in  tiiat  sense  holy  ;  for  we  find  that  since  the  gos- 
pel dispensation  commeiued,  all  places  were  used 
for  worship  without  distinction.  So  our  Saviour 
has  told  us  it  should  be,  John  iv.  and  so  we  find  it 
was.  Christ  himself  preached  in  synagogues;  on 
a  mountain  ;  by  the  sea  side  ;  in  a  ship  :  in  a  pri- 
vate house.  And  so  did  his  apostles.  Under  the 
gospel, »'  incease  may  be  ofteredin  every  place. "«*« 
Mil.  iv.  11, 


On  reverence  in  Ood^s  worship,  227- 

But  though  places  of  worsliip  are  not  now  ho- 
ly, there  is  undoubtedly  a  reverence  due  to  them^ 
or  at  least  in  them.  'Ihey  may  still  be  called 
houses  of  God,  as  places  ol  his  ijpecial,  spiritual 
presence,  where  we  go  to  meet  with  Gud,  and 
more  solemnly  to  approach  him.  Where  God  is 
woishipped  according  to  his  own  institution,  he 
still  *'  records  his  name,"  and  we  may  expect  the 
accomplislunent  of  his  pronuse,  that  he  will  meet 
his  worshippers  and  bless  them.  Christ  has 
promised  *"  that  where  two  or  three  are  met  to- 
«*  gether  in  his  name  he  will  be  in  the  midst 
*'  ot  them.*'  That  visible  Shechinali^  or  glory, 
which  appeared  in  the  Jewish  sanctuary,  may  be 
considered  as  typical  of  a  m<M'al,  spiritual  presence 
of  God,  under  the  gospel  :  of  that  greater  measure 
of  light,  life  and  comfort,  which  devout  men  are 
favoured  with  in  gospel  worship, 

0,  my  soul  !  reflect  on  this  matter,  and  learn 
to  reverence  God's  sanctuaty.  Look  upon  it  as 
the  place  of  God's  spiritual  presence,  and  let  that 
consideration  compose  thee  into  a  grave,  decent) 
reverent  behaviour  there.  Endeavour  after  a  tem- 
per and  frame  that  becomes  one  who  is  permitted 
to  converse  with  God;  a  being  of  sovereign  ma- 
jesty and  infiniti^  purity.  I  would  resolve  parti- 
cularly, to  maintain  holiness  of  manners  and  pu- 
rity of  heart.  Under  the  lav/,  strict  orders  were 
given  not  to  approach  God  while  under  any  bodi- 
ly defilement,  and  such  as  presumed  so  to  do  were 
to  be  cut  otf.  Let  me  ever  reinember  that  »*  the 
"  Lord  our  God  is  holy,"  and  that  '*  holiness  bc- 
**  cometh  his  house  for  ever."  If  I  regard  iniquity 
in  my  heart  the  Lord  will  not  hear  liie.  If  I  al- 
low myself  in  any  defilement,  my  sacrifices  will 
be  an  abomination  to  him.  Let  me  therefore 
*«  vvash  my  hands  in  innocence,  and  so  compass 
«*  his  altar." 


228  MEDITATION  II. 

I  would  endeavour  to  get  my  mind  filled  with 
a  sense  of  the  greatness  and  purity  of  God,  when 
1  am  going  to  his  liouse ;  and  when  I  enter  into  it 
1  would  direct  my  thoughts  to  Uim  as  present,  im- 
ploring his  assistance  and  blessing.  In  the  whole 
of  his  worship  I  would  attend  diligently  and  de- 
voutedly  to  the  work  1  am  about,  keeping  my  eye 
fixed  on  God,  and  governing  my  outward  deport- 
ment suitably  to  such  a  presence  ;  carefully  guar- 
ding against  smiling,  gazing  about,  sleeping,  and 
whatever  would  appear  inconsistent  with  the  re- 
verence which  his  worship  requires.  I  would  like- 
wise guard  my  thoughts  and  affections,  remember- 
ing that  i\ie  God  I  worship  "  searcheth  the  heart 
<•  and  trieth  the  reins.*' 

Lord  assist  me  by  thy  grace  !  Favour  me  witK 
thy  presence,  and  fill  me  with  thy  spirit.  May  I 
"  see  thy  power  and  thy  glory  in  thy  sanctuary  : 
"  then  shall  my  soul  be  satisfied  as  with  marrow 
"  and  fatness,  and  my  mouth  shall  praise  thee  with 
<'  joyful  lips." 

MEDITATION  II. 

Saturday  Evening, — Preparation  for  the  Lord^s 
day. 

To-morrow^  is  a  day  set  apart  by  the  appoint- 
ment of  God  for  the  solemn,  special  work  of  re- 
ligion, for  which  I  would  now  endeavour  to  pre- 
pare myself  in  the  best  manner  1  can.  Lord  as- 
sist me  herein  !  They  who  object  against  the  mo- 
rality of  the  sabbath,  and  are  for  laying  it  com- 
mon, certainly  are  not  friends  to  themselves.  1 
cannot  but  look  upon  it  as  a  wise  and  merciful 
institution.  Herein  God  hath  joined  our  duty  and 
our  happiness.     However  it  be  with  others,  1  am 


Freparcttion  for  the  LordPs  day.  229 

•Bure  I  need  such  pauses  as  these  in  the  pursuits  of 
the  world,  and  desire  to  be  thankful  that  I  am  SO 
frequently  called  otF  from  the  distracting  business 
of  this  earth,  to  turn  my  face  more  directly  to- 
wards heaven.  O  for  wisdom  and  grace  to  im- 
prove my  sabbaths  aright,  that  every  such  day  may 
prove  a  foretaste  of  my  everlasting  sabbath,  and  be 
as  one  of  the  days  of  heaven  1 

I  purpose  on  the  morrow  to  pursue  the  rules 
which  I  have  prescribed  to  myself,  concerning  the 
several  duties  of  the  Lord's  day,  private  and  pub- 
lic, tlie  neglect  of  which  it  becomes  me  to  remem- 
ber with  self-condemnation.  I  would  take  care  to 
lose  none  of  tiie  sacred  time  of  that  day,  but  dili- 
gently employ  the  whole  of  it  in  public  or  sacred 
devotion,  or  in  works  of  mercy,  so  far  as  my  health 
and  strength  will  admit,  and  leave  no  intervals 
but  such  as  may  fit  me  to  return  to  religious  ser- 
vices with  more  advantage. 

I  would  make  a  great  account  of  divine  wor^^ 
ship,  and  would  always  have  designs  and  views 
suitable  to  such  weighty  employment  as  I  am  call- 
ed to  through  the  whole  of  the  day.  It  is  a  worfc 
of  great  importance  I  am  about,  when  in  the  im- 
mediate presence  of  God,  and  transacting  with  him 
the  affairs  of  my  soul  and  eternity  ;  it  therefore 
becomes  me  to  be  in  good  earnest,  and  very  soli- 
citous about  success  therein. 

I  would  resolve  and  endeavour  duly  to  prepare 
myself  for  the  work  of  every  sabbath.  With  this 
view  I  would  be  early  in  my  closet,  striving  to  get 
my  heart  warmed  with  secret  devotion,  to  awaken 
my  faculties,  to  fix  my  attention  to  divine  things, 
and  bespeak  the  presence  of  God  with  me.  I  would 
beg  his  blessing  upon  the  several  services  of  the 
tJay,  ^id  upon  the  minister  I  may  hear,  whom  I 

7i 


S50  MEDITATION    U. 

would  always  aflfectionatelj  recommend  to  God, that 
he  may  be  helped  in  the  delivery  of  his  message, 
and  that  a  suitable  word    may  be  directed  to  mj* 
heart. 

I  would  be  careful  to  join  in  all  the  devotions 
of  the  congregation,  both  in  the  prayers  and  praises 
that  are  offered  up  ;  and  thertfoie  would  ahvays 
make  a  point  of  being  present  before  the  worship  is 
begun.  I  would  also  caiefuUy  watch  against  tri- 
fling in  it,  and  not  suffer  my  eyes  or  my  thoughts 
to  rove  about,  as  I  have  too  often  done,  but  keep 
close  to  the  work  in  hand,  going  along  with  the 
minister,  and  not  only  hearing  Ids  petitions,  but 
giving  my  hearty  Jimen  to  them,  and  making  them 
my  own. 

I  will  endeavour  to  make  some  advantage  by 
every  sermon  I  hear ;  which  may  be  done  when  it 
is  noae  of  the  best.  If  it  be  grave,  solid  and  prac- 
tical, though  it  have  nothing  new  or  extraordinary, 
I  may  improve  by  it,  as  I  wish  to  relish  and  feed 
upon  known  truths  AVhen  I  go  to  hear  the  word 
of  God,  1  do  not  always  propose  new  light,  and  fur- 
ther instruction,  much  less  the  entertainment  of 
my  curiosity,  but  rather  the  warming  of  my  heart, 
and  having  my  mind  stirred  up  by  way  of  remem- 
brance. I  would  chiefly  value  such  preaching  as 
is  fitted  to  rouse  the  conscience,  and  better  the 
heart,  rather  than  tickle  the  ear.  The  honourable 
Mr.  Boyle,  in  a  reflection  upon  a  looking-glass  with 
a  rich  frame,  observes, '  Though  the  curious  frame 

<  attracts  and  pleases  the  eye,  it  does  not  represent 

<  the  image  of  the  beholder's  face  :  so  the  fine  ex- 

<  pressions  which  many  applaud  in  sermons  have 

<  no  power,  like  a  good  looking-glass  to  shew  them 

<  themselves,  but  divert  them  from  regarding  the 
«  more  instructive  parts  of  the  discourse.'  Con- 
eider,  0  my  soul,  that  devotion  in  heariug,  aiul 


Saturday  night  before  the  Lord^s  supper.      231 

practice  afterwards,  arc  the  great  ends  I  should 
have  in  view.  Let  ine  attend  to  this  at  all  times, 
so  as  never  to  trifle  in  the  house  of  God,  and  in 
the  affairs  of  eternity. 

I  purpose  to  employ  sometime  every  Lord's 
day-evening  in  reviewing  what  has  passed  in  the 
day;  in  censuring  what  has  been  amiss:  in  im- 

f pressing  upon  my  lieart  what  1  have  heard,  and  fol- 
owing  it  with  suitable  confessions,  petitions  and 
praises,  and  with  pleasing  contemplations  on  the 
blessed  state  above;  where  sabbath  religion,  and 
that  essential  part  ot'iij  gratitude  and  praise,  will 
be  better  understood  and  better  perforn^ed.  Lord 
tune  my  heart  more  and  more  for  thy  worship  on 
earth,  and  fit  me  for  thy  day  approaching.  Make 
me  glad  with  thy  countenance,  and  after  a  few  more 
days  attendance  in  thy  outer  court,  may  I  be  ad- 
mitted "  within  the  veil,"  to  unite  with  the  rest 
of  thy  saints  in  ascriptions  of  praise  "  to  him  that 
*'  sits  upon  the  throne,  and  to  the  lamb  for  ever  and 
<*  ever !" 


MEDITATION  III. 

Saturday  night,  before  the  Lord^s  Supper, 

To-morrow  is  a  solemn  day:  "the  great  day  of 
the  feast."  It  is  a  sabbath  and  a  sacramental  day. 
I  ought  to  make  it  a  busy  day  :  O  may  I  find  it  a 
good  and  comfortable  one  !  The  circumstances  of 
the  present  time  naturally  lead  me  to  some  reflec- 
tions and  resolutions. 

L  I  desire  to  review  the  state  of  things  with  me. 
I  thank  God  for  the  evidence  I  have  of  my  sincerity 
in  the  Christian  profession  ;  so  that  I  have  not  oc- 
casion to  go  through  the  whole  process  of  sel^-exara- 


232  MEDITATION   III.. 

ination.  O  that  herein  I  may  not  be  mistaken! 
<*  Search  me,  O  God,  and  know  my  heart,  and  see  if 
<*  there  be  any  evil  way  in  me." — It  is  not,  how- 
ever, needless  to  enipioy  tome  time  in  looking  baci# 
on  what  h<is  passed  the  last  week  and  month,  and 
since  the  last  sacramental  season,  enquiring  how  I 
have  spent  my  time  ?  how  I  have  impioved  my 
sabbaths  ?  how  I  have  managed  my  secular  call- 
ing ?  how  I  have  governed  my  passions  and  appe- 
tites ?  how  I  i)ave  performed  the  duties  of  worship  ? 
"What  victory  liave  I  gained  over  my  infirmities  ? 
and  particularly  that  which  1  have  formerly  con- 
fessed with  so  much  sorrow,  and  to  which  1  have 
had  a  peculiar  reference  iu  my  prayers  and  vows 
at  the  table  of  the  Lord  r 

2.  I  would  endeavour  to  trim  my  lamp,  and  o;et 
my  heart  into  a  serious  solemn  frame,  that  in  the 
services  of  God's  house  and  table  I  may  experience 
a  holy  warmth  and  intenseness  of  devotion.  For 
which  purpose,  I  would  spend  a  fit  proportion  of 
time  in  suitable  exercises  of  religion  this  night,  and 
be  early  in  my  closet  in  the  morning.  Lord  grant 
me  thy  presence  and  assist  me  by  thy  grace. 

3.  I  would  endeavour  to  preserve  a  joyful 
frame  of  mind  through  the  work  of  the  day,  and 
particularly  at  the  Lord's  table.  How  great  a 
dignity  and  privilege  is  it  to  sit  there  among  thy 
children  ;  to  have  the  covenant  of  thy  grace  seal- 
ed and  confirmed  to  me.  Infinite  grace!  I  know 
not  which  to  admire  most,  the  love  that  made  the 
feast,  or  that  has  made  me  a  guest.  O,  my  soul ! 
rejoice  in  the  Lord,  and  joy  in  the  God  of  thy  sal- 
vation. 0  that  those  woeful  infirmities  which  hang 
about  me  were  removed  !  that  I  could  get  rid  of 
my  sinful  imperfections!  However,  since  I  know 
that  they  are  not  allowed,  they  need  not  hinder 
my  gpatitude  and  joy.     I  am  id  pursuit  of  a  cdn- 


m 


Lord^s  day  evening*  233 

quest  over  them,  and  shortly  the  victory  shall  be 
complete.  In  the  mean  time;  1  have  in  the  ordi- 
nance before  me  no  small  encouragement.  The 
cup  which  I  there  take,  is  ."  the  new  covenant  in 
"  the  blood  of  Christ,  shed  for  the  remission  of 
**  sins."  Though  I  am  a  sinner,  I  will  plead  tiie 
mercy  of  thy  nature,  the  grace  of  tliy  covenant,  and 
the  blood  of  atonement.  Witli  triumph  I  would 
lay  my  hand  on  the  head  of  the  great  victim.— 
•'  Who  shall  lay  any  thing  to  the  charge  of  God's 
"  elect  ?  It  is  Christ  that  died." 

4.  I  resolve  upon  a  life  of  holy  obedience,  and 
greater  exactness  therein,  In  order  to  which  I 
would  now  examine  what  has  been  the  state  of 
things  with  me,  and  what  it  is  at  present ;  and  con- 
sider how  it  ought  and  may  be  better  for  tlie  future. 
Lord  assist  meiierein,and  fjuicken  me  in  the  course 
of  my  future  obedience,  tl)at  I  n)ay  be  "  stead- 
"  fast  and  immovable,  always  abounding  in  the 
*'  work  of  the  Lord."  And  grant  me  thy  presence 
and  blessing  in  the  work  of  the  morrow,  at  thy  table, 
and  in  all  thy  duties  of  the  day  ;  that  I  may  go 
through  them  witii  freedom  and  cheerfulness,  and 
ip  all  be  "  accepted  in  the  beloved." 

MEDITATION  IV. 

Lqrd's  Day  evening. 

This  day  I  heard  a  sermon  from  Luke  xvi.  kn. 
Jihraham  said^  son  remember  that  thou  in  thy  life- 
time  receivedst  thy  good  things,  and  likewise  La- 
zarus evil  tilings  ;  but  now  he  is  comforted  and 
thou  art  tormented. 

After  some  remarks  upon  the  parable  in  gene> 
iral;  it  w^s  observed,  that  ia  the  text  Nve  have^ 

x2 


234  MEDITATION  IV. 

1.  The  name  which  Abraham  gives  to  the  rich 
man.  He  calls  him  Son.  He  does  not  revile  him, 
how  wicked  soever  he  had  been,  nor  call  him  any- 
hard  names.  Whence  it  was  suggested,  how  un- 
becoming it  is  for  Christians  to  treat  any,  however 
unwoi  thy,  with  terms  of  bitterness  and  contempt. 
Keproachful  language  never  serves  a  good  cause, 
and  ill  becomes  the  lips  of  a  good  man."  Let  me 
iearn  instruction  from  hence. 

2.  The  different  conditions  of  the  persons  spoken 
of  in  the  parable,  both  here  and  in  the  other  world. 
One  had  his  good  things  here,  and  the  other  his  evil 
things;  the  one  was  afterwards  comforted,  the 
other  torm.ented. 

3.  An  admonition  to  the  rich  man,  to  caii  ta 
mind  the  former  state  of  things  both  with  himself 
and  with  Lazarus?  and  this  as  one  reason  of  their 
different  states  in  the  other  world.  He  puts  him 
in  mind  that  he  had  already  had  the  happiness  he 
chose;  the  good  things  which  he  valued  most; 
whereas  pious  Lazarus  had  lived  in  poverty  and 
sorrow.  And  he  appeals  to  him  concerning  the 
equity  of  that  distinction  which  was  now  made  be.^. 
tween  them.  Now  he  is  comforted  and  thou  art 
tormented.      «  And  is  it  not  reasonable,'  as  if  he 

*  had  said,  ^  that  it  should  be  so  r'  several  things . 
^ere  observed  from  hence  :  as, 

1.  That  bad  men  often  have  a  large  measure  of 
goodlhings  in  this  life,  and  good  men  a  great  share 
of  evil  things.  Some  account  was  given  of  the  na- 
zure  of  both  these. 

S.  That  it  is  but  just  that  a  distinction  should  be 
aifiade  in  the  condition  of  both  good  and  bad  men. 
hereafter:  that  the  wicked  who  have  received  their 
good  things  in  this  life  should  be  tormented  io  the* 


Lord^s  day  evening.  255 

other,  and  that,  good  men  who  have  had  their  evil 
things  here,  should  hereafter  be  comforted.  The 
equity  of  this  was  ajgucd,  and  the  providence  of 
God  was  vindicated  against  a  common  objection, 
grounded  on  the  present  prosperity  of  the  wicked, 
and  the  suftcrings  of  the  righteous.  Some  notice 
was  then  taken  of  the  advantages  which  good  men 
have  at  present.  With  their  evil  things  they  have 
many  good  things  which  the  wicked  have  notj 
but  tljeir  superior  happiness  hereafter  wili.be  in- 
finite and  everlasting. 

Let  me  endeavour  a  suitable  improvement  of 
what  I  have  been  hearing  on  this  subject.  Never 
more  would  J  envy  the  prosperity  of  the  v;icked.— 
Their  happiness  is  bux  a  short  blaxe,  or  a  dream.  It 
is  a  poor  relief  to  the  rich  man  in  \\e\\  that  he  once 
lived  in  pomp  and  pleasure,  which  was  so  soon  over, 
and  is  now  exchanged  for  torment.  Let  me  cheer- 
fully submit  to  such  evil  things  as  by  the  providence 
of  God  may  be  allotted  as  my  trial  here,  believing 
that  there  is  great  wisdom,  and  even  love  in  the  ap- 
pointment, and  that  they  will  soon  be  over,  and 
then  I  shall  be  comforted.  Help  me.  0  my  God,  to 
hear  thy  discipline  with  a  calm  and  cheerful  mind, 
waiting  for  thy  salvation.  Direct  rue  in  tlie  choice 
of  a  happiness  that  v.ill  be  lasting.  0  let  me  not 
have  my  good  things  here  !  let  not  my  portion  be 
in  this  life.  I  leave  the  sumptuous  fare,  the  puiple 
and  fine  linen,  to  such  as  know  of  no  better  enjoy- 
ments. It  is  enou»;h  if  I  have  thy  divine  supports 
in  the  evil  things  which  I  may  suffer  here,  and  the 
veil  founded  hope  of  a  better  and  more  enduiing 
substance  hereafter  than  this  world  is  able  to  af- 
ford» 


I     236    ] 
MEDITATION  V. 

Lord's  Day  evening, 

I  THIS  day  heard  a  discourse  on  John  xii.  26* 
If  any  man  serve  me  let  him  follow  me:  from 
whence  the  example  of  Christ  was  set  before  us 
for  our  imitation.  It  was  promised,  That  he  be- 
ing an  extraordinary  person,  there  were  some 
things  in  his  conduct  in  which  we  cannot  imitate 
him,  and  others  in  which  we  ought  not  to  attempt 
it.  It  was  then  shewn  wherein  he  has  left  us  an 
example  that  we  should  follow  his  steps. 

\\\  general  it  was  oo^erved.  We  are  to  follow 
him  in  his  hoRness,  of  which  he  was  a  perfect  pat- 
tern. He  was  '•  the  holy  one  and  the  just:"  ho- 
ly in  his  thoughts,  words,  affections  and  actions, 
and  herein  we  are  to  endeavour  to  be  like  him.— 
More  particularly^ 

We  are  to  follow  the  blessed  Jesus  in  his  early 
piety,  and  filial  obedience  : — in  his  devotion  and 
prayerfulness  : — in  his  constancy,  diligence  and 
zeal  in  the  work  of  God  : — in  his  steady  regard  to 
the  divine  glory  in  all  his  actions: — in  his  con- 
tempt of  this  world,  and  all  its  honors  and  enjoy- 
ments. We  are  to  follow  him  in  his  humility,  pa- 
tience and  meekness  : — in  his  charitable,  forgiving 
temper, even  towitrus  his  enemies  : — in  his  peacea- 
ble deportment  in  the  world  : — in  his  benevolence 
and  readiness  to  do  good,  both  to  the  bodies  and  souls 
of  men  : — in  his  composure  and  evenness  of  mind 
under  all  occurrences,  which  prevented  his  being 
ruffled  by  hurry  of  business,  or  by  ill  usage^  or 
elated  by  applause.  We  are  to  follow  our  blessed 
Lord  in  his  intire  resignation  to  the  will  of  God  : — 
in  the  spirituality  of  his  temper,  which  led  him  to 


LorcTs  day  evening,  23 7*^ 

improve  every  occurrence  to  the  purposes  of  reli- 
gion ; — anil  finally  in  his  fervent  desires  after  hea- 
ven, and  his  constant  pursuit  oi  the  glory  ^nd 
blessedness  which  awaited  him  there. 

The  duty,  reasonableness,  and  advantages,  of 
thus  following-  Christ  were  tlien  proved  by  various 
consider-ations,  by  which  I  am  fully  convinced  of 
my  obligations  hereunto,  and  1  desire  toactaccord' 
ingly.  Lord  help  me  by  thy  grace  to  make  this 
the  great  business  of  my  life.  The  Christian  is  a 
follower  of  Christ,  and  the  more  exactly  he  follows 
him  the  better  Christian  he  is.  We  arc  "  predosti- 
*'  nated  to  be  conformed  to  his  image,*'  and  in  tliis 
conformity  our  meetness  for  heaven,  and  even  hea- 
ven itself,  very  much  cmisists,  for  '*  M'hen  he  shall 
*'  appear  we  shall  be  like  him."-«-0,  my  soul  !  fre- 
quently contemplate  his  glorious  and  beautiful  ex- 
ample. Often  set  it  before  thee,  and  examine  and 
govern  thy  heart  and  thy  *t'tions  by  it.  In  any 
doubtful  case,  or  when  under  any  temptation,  ask 
thyself.  How  would  Christ  have  acted  in  such  cir- 
cumstances .^  and  act  thou  accordingly.  Lord  I 
bewail  it  that  I  am  so  unlike  my  great  Master. — 
Transform  me  more  and  more  into  his  image.  Bless 
what  I  have  heard  this  day,  and  teach  me  to  profit 
by  it,  that  "  the  same  mind  may  be  in  me  that  was 
<<  in  Christ  Jesus,  and  that  I  may  walk  as  he  walk- 
<*  ed.'* 

MEI>ITATION  VL 

]boRD's-DAY  Evening. — On  an  unprofitable  Sab* 
bath, 

I  HAVE  been  favored l?^th  another  sabbath,  but, 
alas!  how  little  improvement  have  1  made  by  it ! 
How  little  converbe  have  I  had  with  God  ijsi  lua. 


238  1.IEDITATI0N  vi;. 

worship !  how  little  have  I  exercised  the  true  spi> 
rit  of  lievotion  !  1  have  heard  a  sermon  on  Psatm 
xxxii.  10.  Jlany  sorroivs  shall  be  to  the  icicked,  &.C. 
in  which  the  miseries  of  a  sififal  life  were  display* 
cd  !  but  how  little  was  I  afifycted  !  I  would  now  re*- 
collect  what  1  can,  and  pceacli  it  over  again  to  my- 
self, with  deep  contrition  for  my  sinful  neglects. 

Ihave  been  much  out  of  frame,  and  have  griev- 
ously trifled  through  the  greatest  part  of  tlie  day. 
I  v.- as  very  dull  at  prayer,  ami  my  attention  was 
often  dropped.  And  1  slept  several  times  under 
the  sermon.  Was  this  becoming  a  worshipper  of 
the  living  God  ?  Herein  I  affVoiited  the  minister 
and  the  whole  congregation  that  observed  me.  I 
must  have  grieved  the  devout,  and  set  an  ill  exam- 
ple to  the  careless,  as  wall  as  lost  roy  own  part  of 
the  blessing:. 


& 


I  am  not  much  at  a  loss  to  account  for  this  woe- 
ful miscarriage;  for  I  have  of  late  lost  something 
of  my  tenderness  of  conscience,  and  zeal  in  reli- 
gion. I  have  been  more  superficial  than  usual  in 
secret  duties,  and  less  serious  in  ray  general  course. 
1  spent  no  time  last  night  in  preparing  for  the  sab- 
bath, and  trified  away  some  hours,  after  the  busi- 
r.ess  of  the  day,  in  useless  conversation.  I  lay  in 
bed  much  too  iate  this  morning  ;  and,  tkaugh  I  pray- 
ed, I  was  very  short  and  very  cold.  I  went  to  the 
house  of  God  in  a  careless  frame,  and  talked  as  I 
went  about  mere  impertinences.  When  I  came 
thither  I  did  not  realize  as  I  ought  the  presence  of 
God,  nor  consider  the  importance  of  the  work  I 
was  about,  nor  was  I  upon  my  guard  against  what 
might  interrupt  me  in  it.  I  lament  my  stupidity 
and  inattention.  How  often  have  I  smarted  for 
such  folly,  and  yet  I  am  not  reclaimed.  Lord  I 
wouUlj  humble  myself  before  thee,  and  pray,  <•  for 
"  thy  narne*^s  sake  pardon  the  iniquity  of  my  holy 


Tkursd ay  evening.  259 

«  things."  I  would  also  rouse  my  resolution  for 
greater  care  and  watclilulnessfor  the  future.  Lord 
aftbrd  me  the  powerful  influences  of  thy  grace, 
that  I  may  for  the  time  to  come  take  more  pains  to 
prepare  my  heart  for  thy  worship,  and  ir»ay  wait  up- 
on thee  without  distraction,  that  I  may  "  see  thy 
"  power  and  glory  in  thy  sanctuary,  and  be  made 
<^  joyful  in  thy  house  of  prayer." 

MEDITATION  VII. 

Thursday  Evening, 

I  HAVE  been  hearing  a  sermon  on  Psalm  xv.  2. 
-—Jlnd  speaketh  the  truth  in  his  heart.  The  words 
were  considered  as  an  answer  to  the  question,-— 
**  Lord  who  shall  abide  in  thy  tabernacle,  who  shall 
<<  dwell  in  tliy  holy  hill  i^"  Whence  it  was  obser- 
ved, That  it  is  the  necessary  character  of  an  approv- 
ed worshipper  of  God,  tliathe  maintains  an  inviola- 
ble regard  to  truth  :  that  there  be  a  correspondence 
between  his  inward  sentiments  and  outward  ex- 
pressions. Many  things  were  urged  to  shew  the 
evil  of  falsehood  and  deceit,  and  to  recommend  sin- 
cerity in  the  whole  of  our  conversation,  which  I  de- 
sire now  to  review  and  always  to  keep  in  mind. 

0  my  soul !  receive  the  admonitions  which  have 
this  day  been  given  thee,  and  cultivate  truth  in  the 
inward  part.  '*  Let  integrity  and  uprightness  ever 
<'  preserve  me."  I  am  thankful  for  the  conviction 
I  have  of  the  evil  of  violating  truth;  Lordencrea&e 
my  abhorrence  of  falsehood  in  every  form,  and  ever 
guard  me  against  all  temptation  to  it.  As  a  far- 
ther preservation  against  this  r^iean,  pernicious  vice-, 
I  would  resolve  to  mortify  those  passions  from 
whence  it  ordinarily  flows.  As  out  of  the  heart 
proceed  evil  thoughts,  so  from  the  same  fountain 


^ 


240  MEDITATION  VII » 

proceed  all  evil  words,  and  among  the  r€§t  falser 
hoods.  I  would  set  myself  against  pride,  which  of- 
ten indites  our  speecii ;  and  likewise  against  envj, 
malice  and  covetousness,  which  coin  many  a  lie.— - 
KI  love  the  world  inordinately  1  shall  be  in  dan- 
ger of  exceeding  the  bounds  of  truth  to  promote  my 
worldly  interest  5  and  if  1  hate  my  brother  1  shall 
ba  tempted  to  accuse  him  falsely. 

I  would  resolve  to  do  nothing  that  may  need  a 
falsehood  to  conceal  or  excuse  it.  If  Gehazi's  co- 
vetousness had  not  shamed  him  he  would  not  have 
needed  a  lie  to  exculpate  him.  "  lie  that  walketh 
"  uprightly  walketh  surely."  Let  me  never  do 
any  thing  that  is  mean  and  dishonourable,  nothing 
that  will  not  bear  the  light,  and  then  1  shall  have 
little  temptation  to  lie,  or  prevaricate.  I  would 
maintain  a  lively  sense  of  the  eye  of  God  as  ever 
upon  me,  and  always  speak  and  act  as  in  his  pre- 
sence. Lord  I  desire  to  set  thee  always  before  me, 
who  understandest  my  thoughts  as  perfectly  as 
others  do  my  words.  I  would  also  learn  to  think 
before  1  speak,  and  resolve  not  to  speak  raslily,  or 
much,  since  "  in  many  words  there  wanteth  not 
"  sin."  I  would  likewise  often  think  of  the  solem- 
nity of  a  future  judgment,  when  every  secret  shall 
be  made  manifest,  and  the  liar  and  hypocrite  shall 
be  exposed  before  men  and  angels. 

Lastly;  I  would  frequently  beg  divine  assist- 
ance herein.  O  my  God,  "  remove  from  me  the 
«•  way  of  lying,"  and  let  the  law  of  truth  and  kind- 
ness "ever  be  on  my  lips.  Help  me  to  "  take  heed 
<*  to  my  ways,  that  I  sin  not  with  my  tongue."  I 
lament  my  past  miscarriages  in  this  respect,  and 
flee  to  thy  mercy  in  Christ  Jesus.  Bless  to  me  the 
instructions  that  have  this  day  been  given.  '^  Keep 
«<  back  thy  servant  from  presumptuous  sins,  and 
*«  cleanse  me  from  secret  faults*"      May  i  ever 


On  thrist^s  Golden  Mle,  24^ 

think  and  act  in  thy  fear,  and  always  "  sp^ak  the 
•'  truth  in  my  heart  1" 

MEDITATION  VIII. 

Thursday  Evenings 

I  THIS  day  attended  public  worship,  when  tho 
minister  preached  on  Matt.  vii.  12.  Whatsoever 
ye  would  that  men  should  do  unto  ijou,  do  ye  even  so 
to  them  ;  for  this  is  the  law  andthe  proiihets.  Aa 
I  found  myself  touched  by  the  discourse,  I  desire 
now  to  recollect  what  I  can,  and  make  applicatiom 
of  it  to  myself.  The  words  were  considered  as 
an  admirable  rule,  prescribed  by  our  Saviour,  for 
the  due  ordering  of  our  conduct  towards  our  neigh- 
bour. It  was  observed,  that  it  is  agreeable  to  the 
law  of  nature.  It  seems  to  be  written  upon  the 
"hearts  and  consciences  of  men  ;  for  every  one  that 
duly  considers  it,  assents  to  it  at  once.  Some  of 
the  heathen  moralists  discovered  the  equity  of  t!)is 
maxim  and  recommended  it.  Jlristotle  being  asked 
how  men  should  demean  themselves  towards  their 
friends }  answered — «  as   they  would    wish    tlieir 

<  friends  to  carry  it  towards  them.'  Isocrates^ 
among  his  admonitions  to  young  men,  gives  this 
as  one  :  '  manage  thy  anger  towards  those  that  of- 

<  fend  thee,  as  thou  wouldst  judge  becoming  in 

<  others  towards  thyself  oft'ending.'  However  men 
may  practise,  they  cannot  but  agree,  that  they 
ought  to  do  as  they  would  be  done  by. 

It  was  farther  observed,  that  this  rule  com- 
prehends all  the  duty  we  owe  to  our  neighbor,  and 
therefore  our  Saviour  says,  "  this  is  the  law 
"  and  the  prophets."  Whatever  the  law  and  the 
prophets  have  enjoined  respecting  social  duty,  is 
contained  in  thig  coitpend.  In  explaining  the  rule 
y 


^"42  MEDITATION    VIM, 

it  was  suggested,  that  it  is  not  to  be  understoddj 
tjiatour  desire  and  will,  however  debased  and  de- 
praved, is  to  be  the  measure  of  our  acting  towards 
others;  but  tiiat  whatever  we  desire  them  to  do  to 
us  according  to  7'iglit  reason,  equity  and  charity, 
that  we  should  do  to  them.  So  that  in  all  our  in- 
tercourse with  our  neighbor,  we  should  change  per- 
sons with  him  ;  put  ourselves  in  liis  stead,  and  then 
act  towards  him  as  we  would  desire  he  should 
act  towards  us. 

Many  cases  were  mentioned  wherein  we  should 
apply  this  rule.  Persons  should  conduct  them- 
selves by  it  in  their  respective  relations  in  life, 
as  parents  and  children,  masters  and  servants,  &c. 
By  this  rule  we  should  conduct  ourselves  in 
judging  of  other  persons,  and  not  to  be  more  se- 
vere upon  their  faults  than  we  should  like  them  to"^ 
be  upon  our  own.  We  should  treat  their  charac- 
ters with  as  much  tenderness  as  we  would  Irave 
them  treat  ours.  We  should  exercise  the  same 
kindness  towards  others,  and  especially  those  in 
circumstances  of  want  and  affliction,  that  we  could 
reasonably  wish  them  to  exercise  towards  ourselves, 
if  we  were  in  their  condition  and  they  in  ours.— 
In  all  our  transactions  with  others,  in  a  way  of 
trader,  we  should  act  with  the  same  equity  and  ho- 
nor that  we  desire  and  expect  from  them.  And  it 
>vas  observed,  that  in  matters  o{  religion  we  should 
allow  our  brethren  the  same  liberty  of  judgment 
that  we  claim  for  ourselves. 

O,  my  soul  !  apply  and  approve  what  was  said 
upon  this  subject.  Study  this  admirable  rule  and 
let  it  govern  thee  in  all  thy  deportment.  It  is 
said  of  tiie  emperor  Severus  that  he  was  so  much 
pleased  with  this  sentence  in  the  gospel,  that  he 
caused  it  to  be  inscribed  over  the  gates  of  his 
palace  j  and  when  he  saw  any  of  his  soldiers  co.nv 


On  Christian^  Golden  Rule,  i24S 

mitting  spoils  in  the  fields,  he  would  reprove  them, 
quotii)g  this  divine  passage,  and  asking  them  whe- 
ther they  would  like  to  have  that  done  to  them 
which  they  did  to  others  ?  This  rule  is  so  equita- 
ble that  I  cannot  violate  it  without  the  reproach 
of  my  own  conscience,  as  unbecoming  a  man,  and 
as  a  contradiction  of  my  profession  as  a  Chris- 
tian.-  0  my  God,  I  am  ashamed  to  think  how 

often  I  have  done  so,  and  how  apt  I  have  been  to 
weigh  myself  and  my  neighbour  in  different  balan- 
ces. I  would  resolve,  by  thy  grace,  to  exercise 
more  impartial  justice  towards  all  mankind  and  to 
"  love  my  neighbour  as  myself."  I  would  re- 
solve to  set  this  rule  constantly  before  me  in  my 
intercourse  with  mankind,  and  consider  myself  m 
them^  so  as  to  offer  them  nothing  that  I  should  not 
like  myself,  or  that  I  could  reasonably  object 
against.  In  any  doubtful  action  I  would  have  re- 
course to  this  great  rule  of  my  Lord  and  Master 
for  my  help  in  the  decision.  If  it  be  a  question 
whether  this  or  that  be  just  or  charitable  to  my 
neighbour,  T  would  substitute  myself  in  his  stead, 
and  then  determine  to  act  according  to  that  judg- 
ment. Lord  give  me  wisdom  to  *'  judge  righteous 
juflgment  :"  Give  me  the  spirit  of  love  and  of  a 
sound  mind,  and  help  me  to  "  exercise  myself  to 
"  have  a  conscience  void  of  offence,  both  towards 
"  God  aud  towards  all  men  !'* 


***  The  worthy  author  has  added  three  more 
specimens  of  this  useful  manner  of  recollecting  ser- 
mons and  remarking  upon  them  ;  but  as  there  is 
nothing  very  distinguishing  in  them,  those  already 
given  appear  quite  sufficient.  It  may  be  proper 
hoM'ever,  here  to  transcribe  a  note  which  he  has 
.«ubjoincd,  in  which  he  recommends  it  to  the  read- 
<fV  to  adopt  the  same  method  for  himself. — "  I  am 


244  MEDITATION  IX. 

"  persuaded,"  says  lie  "  a  few  sermons  iieard  in 

*'  this    manner,  with  such  reflections  afterwards, 

«  and   such   self-ap[)lication,  will   turn  to  a  better 

"  account  than  a  thousand  heard  in  tlie  way  that 

•**  1  am  aiVaid  is  common,  when  we  are  like  avian 

'»  that  beholds  his  natural  face  in  a  glass^  and  go>- 

<*  eth  his  way,  and  forgetteth  what  man  he  was} 

«  and  therefore  1  cannot  but  earnestly  recommend 

<*  this  method  to  the  reader." 

MEDITATION  IX. 

JSTew  Vear'^s  day :  6  o^clock  in  the  morning. 

It  having  pleased  God,  in  whose  hand  my  hreatli 
IS,  and  whose  are  all  my  ways,  to  bring  me  to  the 
beg;inning  of  another  year,  1  desire  to  employ  my- 
self in  suitable  acts  of  devotion :  To  review  tha 
last  year,  and  my  conduct  in  it ;  to  state  accounts 
between  God  and  my  soul  at  the  beginning  of  this 
year;  and  to  lay  down  rules  for  my  behaviour 
through  it,  if  it  shall  please  God  to  spare  me  thii 
year  also. 

In  the  review  of  the  last  year,  I  find  a  great  ma^ 
ny  mercies  to  bless  God  for.  Mercy  and  goodness 
has  followed  me  all  the  year;  filled  upevsry  month 
and  week  and  day  of  it.  God  has  graciously  pre- 
served an  unprofitable  and  worthless  life;  which  I 
ought  to  be  the  more  affected  with,  as  it  has  been 
a  year  of  great  mortality.  Many  have  fallen  at  my 
right  hand  and  at  my  left,  but  the  arrow  of  death 
has  not  reached  me.  Persons  of  various  charac- 
ters and  conditions,  of  every  age,  old  and  youngj 
many  of  my  particular  acquaintance,  have  the  last 
year"  gone  into  eternity.  The  pious,  judicious, 
useful  Mr.  A — ,  the  hopeful  young  Mr.  B— ,  have 
htta  cut  off;  and  yet  I,  a  poor  cumberground  a«^ 


On  JYew -yearns  Day,  S45 

left.  Lord  what  sliall  I  render  to  thee  for  thy  spa- 
ring mercy?  If  I  should  live  another  year,  may  I 
employ  it  well,  chieHy  valuing  life  as  the  seed- 
time for  eternity. 

The  same  kind  providence  has  extended  to  my 
family  also,  and  preserved  it  in  health  in  the  midst 
of  sickness  and  death.  A  good  measure  of  pros- 
perity likewise  has  attended  me  in  my  outward  af- 
fairs. 1  escaped  a  very  great  loss  in  my  concern 
with  *  *  wliich  would  have  very  much  straitened 
nie.  I  must  think  it  a  very  kind  providence  that 
interposed  in  my  behalf.  Some  special  spiritual 
blessings  also  have  I  received  the  past  year,  and  I 
desire  now  to  revive  the  memory  of  them.  I  heard 
a  sermon  by  Mr..  C ,  from  which  I  hope  I  re- 
ceived much  advantage.  I  have  enjoyed  the  means 
of  grace,  sabbaths,  sermons,  sacraments,  in  an  un- 
interrupted course,  and  not  without  some  refresh- 
ments and  consolations.  I  have  also  had  some 
comfortable  hours  in  my  closet,  and  hope  God  has 
granted  me  more  of  the  spiriftof  grace  and  suppli- 
cation than  I  had  before  experienced.  I  have  had 
some  remarkable  answers  to  prayer,  in  the  course 
of  the  year,  particularly  on  occasion  of as  re- 
corded in  n>y  diary.  And  I  would  humbly  hope  I 
have  made  some  advances  in  religion,  having  gain- 
ed some  victory  over  a  sin  that  easily  besets  me. 
Nor  would  I  forget  the  support  and  comfort  I 
had  under  a  peculiar  trial  which  I  met  with  in  the- 
past  year. 

I  have  some  reason  also  to  hope  that  I  have 
been  useful  to  otiiers,  particularly  to  *  *,  and  I' 
trust  good  impr«>ssions  have  been  mailc  on  the  heart 
of  *  *,  a  mercv  which  I  have  often  sought  with 
tears.  Lord  what  siiall  I  render  ?  I  have  not  words 
to  express  the  sense  I  have  of  thy  bounty,  con- 
descension and  grace.     In  eternity  only  shall  I 

Y-3 


£^  MEDITATION    IK% 

duly  praise  my  God,  but  I  would  be  attempting 
something,  and  do  my  best  now.  Lord  assist 
me  herein  and  accept  my  poor  acknov  ledgments 
for  the  series  of  mercies  tliat  has  run  through  th^ 
year  past.  Accept  the  sacrifices  of  a  grateful  heart, 
and  accept  my  heart  itself  as  the  sacrifice. 

But,  O  how  many  have  been  the  sins  of  the  year 
just  closed  !  they  are  more  than  can  be  numbered. 
What  might  have  been  expected  on  my  part  for 
such  mercies  but  love,  gratitude,  devotion  and  obe- 
dience ?  But  I  have  not  rendered  unto  the  Lord 
according  to  his  benefits.  Alas!  it  has  been  far 
otherwise  !  My  diary  admonishes  roe  of  several 
"miscarriages,  and  my  conscience  of  mor€.  I  de- 
sire to  set  apart  a  day  for  self  examination,  humi- 
liation and  prayer.  At  present  I  can  notice  only^ 
a  few  of  the  chief  particulars.  The  first  is  the 
mispence  of  time;  precious,  invaluable  time.  How 
much  of  it  lias  been  wasted  in  sleep  !  How  much  of 
my  waking  hours  has  been  squandered  away  in  an 
undue  pursuit  of  the  world;  in  unnecessary  idle 
visits-;  in  unprofitable  company  and  vain  amuse- 
ments !  Was  this  living  for  eternity  ?  O  my  soul ! 
bewail  thine  inadvertency  and  folly.  "Weep  over- 
lost  tiine,^arid  es.pecially  sacred  time* 

How  have  I  trifled  in  the  duties  of  divine  wor- 
ship !  those  of  the  closet,  the  family  and  the  as- 
sembly. How  have  I  neglected  my  watch  !  How 
unguarded  have  been  my  thoughts,  my  affections 
and  my  language.  I  find  myself  still  too  much, 
addicted  to  evil  speaking  and  detraction.  I  have 
still  cause  to  complain  of  pride  and  vanity.  1  yet 
feel  too  much  pleased  with  the  world,  and  attached 
t-o  the  things  of  this  life ;  so  that  the  thoughts  of 
dying  are  ungrateful  to  me;  though  lean  still  say 
t^at  I  would  not  part  with  my  prospects  in  ano- 
ther warl(l^  for  %  thousand  sucli  worlds  as  this.-^ 


On  ^-eturnin^  home  from  a  journey,  247 

Upon  occasions  of  trial  the  last  year,  1  have  woe- 
fully failed  of  that  faith,  patience  and  resignation 
which  become  the  Ciiristian  character.  Lord  pity 
and  relieve  a  poor  distempered  creature,  that  de- 
sires uow  to  lie  at  thy  feet,  waiting  for  thy  salvation. 
If  God  will  please  to  afford  me  another  year  I 
purpose  and  resolve,  hy  iiis  giace,  to  watch  against 
tiie  miscarriages  of  the  past ;  the  temptations  which 
I  suffered  most  by,  and  tlie  snares- into  which  I  liave 
most  frequently  fallen  ;  to  pursue  the  good  rules 
which  1  have  heretofore  set  myself,  and  found  to  be 
of  no  small  advantage.  These  I  purpose  to  re- 
vise and  reprove  as  1  see  occasion. 

I  purpose  to  lay  by  a  due  proportion  of  my  in- 
come, the  next  year,  for  charitable  uses. — As  God 
has  prospered  me,  and  inuch  increased  my  ability, 
I  must  increase  my  charity  in  proportion. — As* I 
still  find  that  I  often  fail  in  self-government^  I  re- 
solve to  be  more  upon  my  guard,  and  to  set  myself 
in  the  best  manner  I  can,  to  mortify  my  own  iniqui- 
ty. O  for  some  farther  conquest  this  year  !  Lord 
lielp  me  by  thy  grace!  Confirm  my  purposes,  and 
strengthen  me  by  thy  spirit.  Forgive  the  sins  or 
the  last  year,  and  let  me  not  bring  the  guilt  of  them 
into  this.  To  thee  I  resign  myself,  and  all  rny 
powers  and  faculties;  my  time,  my  life,  my  inter- 
terests  ;  all  i  have,  and  all  1  am.  Lord  accept  me 
in  tUe  beloved. 

MEDITATION  X. 

On  returning  home  from  a  Journei^, 

As  I  have  m^f  with  a  variety  of  providences  in 
this  journey  of  several  weeks,  I  desire  to  review 
them  with  suitable  acknowledgments  to  God.  lie- 
Sides  su.cli.  inercjes  as  may  be  reckoned  coiniuoi};,. 


248  MEDITATION  X. 

as  safety,  health,  the  enjoyment  of  friends,  8cc. 
there  are  some  special  favours  which  call  for  more 
particular  remarks. 

I  had  a  merciful  deliverance  at  *  *  bridge,  a- 
great  part  of  which  was  under  water  by  a  flood— 
The  horse's  hinder  feet  slipt  oft* the  causey  which 
Jeads  to  it,  but  he  so  recovered  himself  by  a  sud- 
den spring,  that  I  know  not  which  surprised  me- 
most,  the  greatness  of  my  danger  or  my  deliverance.: 
I  could  not  but  think  I  had  help  from  an  invisible 
hand,  and  reflected  with  pleasure  and  gratitude  up- 
on the  words  of  the  Psalmist,  ••  He  shall  give  his 
"  angels  charge  over  tliee  to  keep  thee  in  all  thy 
**  ways."  How  many  kintl  offices  may  they  d(r 
for  us,  which  we  are  not  avva.e  of!  I  remember  I. 
was  that  morning  very  particular  in  my  requests 
for  their  protection.  Blessed  be  God  for  the  min- 
istry of  those  benign  spirits.  But  whether  any  of: 
them  were  present  to  niy  assistance  or  not,  I  am 
sure  I  ought  not  to  overlook  the  hand  of  God  in  it. 
*«  He  delivered  my  soul  from  death,  n\ine  eye  from 
"  tears  and  my  feet  from  falling.  -May  I  walk  be- 
"  fore  the  Lord  in  the  land  of  the  living." 

I  hope  1  received  some  advantage  by  the  differ- 
ent company  and  conversation  I  was  engaged  in, 
particularly  at  *  *  *.  I  find  there  are  some  con- 
scientious men  and  savoury  Christians  in  most  pla- 
ces, though,  alas!  too  few.  But  I  perceive  the 
same  infirmities  among  other  people  as  among  my 
nearer  neighbours.  Folly,  vanity  and  sin,  prevail 
every  where;  the  observation  of  which  has  been 
of  use  to'  me,  particularly  as  it  disposes  me  to  bear 
the  infirmities  of  those  lam  more  constantly  conver- 
sant with,  and  gives  me  some  encouragement  un- 
der a  consciousness  of  my  own,  from  which  I  shall 
not  get  free  till  I  get  among  the  ifdiabitants  of  hea- 
ven.   Lord  fit  me  for  that  blessed  world  ! 


On  reiurning  from  a  journey.  249 

On  Lord's  clay,  June — I  lay  at  *  *  *,  and  there 
attended  public  worship.  Fioni  the  character  of 
the  preacher  I  expected  something  instructive,  and 
took  notes  of  the  sermon.  1  hope  1  shall  not  soon 
forget  tlie  warm  and  serious  admonition  he  gave  his 
auditory  ijgainst  loving  the  world.  Many  things 
came  close  to  my  conscience.  When  1  returned 
to  my  inn,  1  retired  to  my  chamber,  and  found  mat- 
ter for  some  serious  exercise,  in  which  1  hope  I 
had  the  comfortable  presence  of  God. — The  next 
Lord's  day  I  had  no  opportunity  of  going  to. 
church,  unless  1  had  spent  too  much  time  on  horse- 
back ;  and  therefore  l  rather  chose  to  keep  at  my 
inn,  and  make  the  best  of  my  tin)e  in  private;  for 
I  cannot  approve  the  conduct  of  tiiose  who  make, 
no  scruple  to  travel  on  the  Lord's  day,  if  they  can 
but  get  to  some  church  any  part  of  it,  and  hear  ai 
sermon,  or  sleep  while  it  is  delivered.  I  am  afraidi 
this  is  only  a  pretence  to  excuse  their  real  object,, 
Tiz.  getting  forward  in  their  journey.  1  hope  my. 
time  in  my  retirement  that  day,  was  not  whollyi 
lost. 

In  my  road  on  Thursday,  having  no  company,  I, 
endeavoured  to  employ  my  thoughts  on  serious  sub- 
jects, which  God  enabled  me  to  do  with  some  com- 
fort and  profit.  When  I  came  to  *  *  I  had  the 
company  of  some  relations,  whom  I  had  not  seen, 
for  a  long  time.  I  found  them  in  comfortable  cir- 
cumstances; and,  what  pleased  me  most,  looking 
towards  heaven.  Blessed  be  God  for  it.  But  I  am 
ashamed  to  think  I  was  no  more  useful  in  my  con-" 
versation  with  them.  I  want  skill  and  zeal  fordis* 
coursing  with  my  friends,  as  would  become  me,  for 
their  spiritual  good.  When  at  *  *  I  met  with  sDme 
men  of  loose  principles,  who  gave  free  vent  to  their 
tblly, and  foamed  out  their  own  shame;  when  I  had 
not  courage  enough  to  rebuke  them,  and  to  plead 
tJie  cause  of  religion  as  I  ought.     lu  other  instajl-: 


250  MEDITATION  % 

ces  I  have  been  Htr  from  acting  "witli  that  circum- 
spectioii  and  decorum  which  became  a  Christian^ 
but  there  has  been  too  much  levitj,and  often  pride 
and  vanity  in  my  conversation. — My  thoughts  when 
riding  alone,  were  frequently  vain  and  idle,  and 
sometimes  worse.  At  *  *  I  took  too  tnuch  libertjr- 
at  my  inn,  and  was  very  superficial  in  my  devotion. 
One  Lord's  day  1  spent  a  great  part  of  my  time 
foolishly  in  sinful  company.  Lord  forgive  niy> 
manifold  sins  and  neglect,  at  hotne  and  abroad  ! 

I  purpose  for  the  future  to  act  with  greater  cau- 
tion. When  I  have  a  journey  in  view,  I,  would 
spend  some  time  in  prayer  with  reference  to  it ; 
imploring  the  divin.e  presence,  protection  and  bles- 
sing. I  purpose  with  greater  care  to  guard  my 
thoughts  when  travelling  alone,  and  i«iprove  my- 
time  to  some  valuable  purpose.  There  is  some 
truth  in  that  saying,  "  Every  man  alone  is  aut  an^ 
^^  gelus  aut  diabolns  :  an  angel  or  a  devil."'  Lord 
help  me  to  employ  my  solitary  hours  in  conversing 
with  thee  and  myself. — When  I  come  to  my  inn  at 
night  I  would  soon  retire,  and  acknowledge  God  in 
the  occurrences  of  the  day.  In  the  company  1  meet 
with  I  would  be  cheerful  and  pleasant,  but  exercise 
caution  against  levity,  and  every  thing  in  my  words 
and  actions  unbecoming  a  professor  of  godliness, 
ever  setting  the  Lord  before  me.  Lwould  always 
carry  my  religion  with  me,  wherever  1  go,  and  in 
all  my  diversions  as  well  as  in  my  business.— 
When  I  return  home,  I  would  always  review  my 
journey,  and  take  account  not  only  of  my  expences, 
but  of  my  sins  and  my  mercies,  with  due  ac- 
knowledgments of  both,  in  solemn  acts  of  devotion^ 

And  now,  0  my  God,  T  would  present  my  grate- 
ful acknowledgments  to  Thee,  for  the  p;oodness  and 
mercy  which  have  attended  me  in  my  late  journey  ; 
and  that  when  I  came  home  I  found  all  well.    "  X 


On  the  death  of  several  friends,  251 

"  will  praise  Ihee,  O  Lord,  with  my  whole  hearty 
"  and  will  gloril)'  thy  name  for  ever  more." 

MEDITATION  XI. 

On  the  Death  of  several  friends. 

Several  of  my  acquaintances,  and  some  of  my 
intimate  friends,  have  lately  been  removed  into 
the  other  world  ;  and  more  than  one  of  them  by  a 
very  short  sickness.  It  would  argue  strange  stu- 
pidity in  me  to  let  these  events  pass  without  any 
serious  thouglits,  many  of  which  naturally  preseht 
themselves  to  my  mind, 

I  cannot  but  reflect  on  the  distinguished  hap- 
piness of  my  departed  friends,  while  1  lament  their 
loss.  They  are  safely  landed  and  got  hotiie,  wliere 
they  are  advanced  to  the  services  and  enjoyments 
of  the  church  above,  while  I  am  left  behind, 
in  a  world  of  sin  and  sorrow,  temptations  and 
snares.  Had  I  been  as  well  prepared  as  they, 
surely  my  preferment  would  not  have  been  delayed. 
We  are  apt  to  speak  of  departed  saints  in  lan- 
guage of  lamentation,  as  if  this  world  was  their 
chief  happiness,  and  death  was  their  greatest  ca- 
lamity. "  Poor  man  he  is  dead  !"'  This  is  lan- 
guage which  I  do  not  understand  in  the  mouth  of 
a  Christian.  How  odd  for  one  to  say,  with  an  air 
of  deep  concern,  when  a  mariner  who  had  been 
long  tossed  at  sea,  and  had  just  escaped  a  ship- 
wreck, was  safely  landed — "  Poor  man,  he  is  got 
"  into  his  harbour."  Religion  teaches  us  other- 
wise. "  Blessed  are  the  dead  that  die  in  the  liOrd, 
"  for  they  rest  from  their  labours."  And  thus  I 
ought  to^think  of  my  departed  friends.  Having 
fought  a  good  fight  and  finished  their  course,  they 
are  triumpiiing  with  their  Lord,  while  I  am  yet  in 


S52  WBTDITATtON    Xt. 

the  field  of  battle.  However,  I  would  esteem  tTie 
continuance  of  life  a  mercy,  in  that  I  have  more 
opportunity  to  prepare  for  eternity.  Help  me, 
Lord,  to  apply  myself  with  diligence  to  my  proper 
work,  and  1  desire  patiently  to  wait  thy  time  for 
my  dismission. 

The  suddenness  of  the  death  of  some  of  my 
friends  brought  to  my  mind  a  question  which  I  have 
heard  debated,  viz.  "  Whether  sudden  death  be 
"  an  evil?  and  whether  it  be  right  to  pray  against 
"  it  .^"  £  apprehend  that  it  is  either  desirable  or 
otherwise,  according  to  the  state  of  things  with  us. 
To  sucii  as  are  well  prepared,  death  can  never  be 
unseasonable,  and  the  suddenness  of  it  may  be 
reckoned  a  great  felicity  to  them  :  especially  if  the 
thought  of  dying  had  been  the  constant  matter  of 
terror  to  them,  as  was  the  case  with  one  of  my  late- 
ly deceased  friends.  They  went  through  the  dark 
valley,  scarcely  knowing  where  they  were.  They 
had  not  tim.e  to  view  the  enemy,  the  thought  of 
whose  approach  had  tilled  them  with  so  much  ter- 
ror. Death  stealing  upon  them  in  this  manner^ 
they  fell  without  feeling  his  dart.  So  calm  and 
easy  the  death  of  Moses  seems  to  have  been.— 
<«  Get  thee  up,''  said  God,  "  ti>  mount  Nebo  and 
"  die  there:"  and  he  died  according  to  the  word 
of  the  Lord,  free  from  the  violence  of  any  distem- 
per, as  well  as  from  any  reluctance  of  his  own 
mind. 

This  is  another  advantage  of  sudden  death  to 
good  men,  that  they  escape  not  only  the  dread,  but 
the  pains  of  dying,  as  well  as  the  wearisome  nights 
and  days  that  attend  a  long  illness,  which  arc  fre- 
quently more  grievous  than  death  itself — Nor  is  it 
any  small  consideration  that  they  get  away  with- 
out passing  through  the  forms  of  dying  :  without 
sufiering  the  troublesome  but  fruitless  attempts  ot 


On  the  death  of  several  friends.  255 

physicians  and  friends  to  detain  them,  and  their 
bitter  pangs  of  parting  with  their  beloved  kindred, 
"Who  would  not  chuse,  if  it  so  please  God  to  pass 
immediately  from  action  to  honor,  rather  than  wear 
out  the  poor  remainder  of  a  useless  life  in  sighs 
and  groans  ? 

On  the  other  hand,  it  roust  be  granted,  that  a 
little  warning  may,  in  some  circumstances,  be  a  fa- 
vour to  good  men,  as  it  give  them  an  opportunity 
for  such  services  as  may  remain  to  be  done,  or  want 
to  be  better  done :  trimming  their  lamps  for  the. 
bride-groom's  coming  ;  taking  a  more  solemn  leave 
of  their  friends,  and  bearing  their  dying  testimony 
to  the  excellence  of  religion.  But  after  all,  I  de- 
sired to  be  entirely  resigned  in  this  matter,  leaving- 
myself  nothing  to  chuse,  but  refer  all  to  the  great 
Lord  and  sovereign  of  life.  The  only  thing  I  would 
be  greatly  concerned  about  is,  that  I  may  not  be 
surprised,  but  be  in  a  constant  readiness,  having 
my  house  and  heart  in  order  :  that  no  work  necessa- 
ry for  a  safe  and  comfortable  death  may  be  left  un- 
done ;  that  whenever  the  summons  come  I  may  be 
able  to  bid  it  welcome. 

And,  O  that  God  would  help  me  to  make  a  right 
improvement  of  the  late  affecting  providences.  I 
think  myself  many  ways  a  loser  by  the  deatl)  of  my 
friends  ;  I  may  also,  if  it  be  not  my  own  fault  be  a 
gainer  thereby.  In  order  to  which  I  would  follow 
them  in  my  thoughts  into  the  other  world.  Some- 
times, I  find  myself,  on  doing  so,  ready  to  utter 
the  wish,  "  O  that  I  were  with  them  !"  I  have 
had  many  hours  of  comfortable  conversation  with 
them ;  but  how  much  better  company  would  they 
be  now,  were  I  fit  to  be  joined  to  their  assembly.—' 
Lord  when  shall  it  be.?  I  would  now  contemplatcj 
and  endeavour  to  copy  their  excellencies. 


254  MEDITATION  XI. 

How  pious  a  man  was  Mr.  A.  B.  how  Tliuck 
mortified  to  the  world,  and  liovv  spiritually  minded  ! 
He  seemed  to  have  no  care  but  about  his  soul  and 
eternity.  He  was  so  much  above  the  world,  that 
he  was  almost  out  of  it  btfore  he  died. —  How  use- 
ful a  man  was  the  judicious  Mr.  C.  in  the  neighbour- 
hood and  in  the  church  to  which  he  belonged  !  He 
was  not  one  of  those  that ''  mind  their  own  things," 
to  the  neglect  of"  the  things  of  Christ."  He  was 
*'  a  lover  of  hospitality  and  of  good  men  :"  charita- 
ble to  his  enemies,  and  always  faithful  and  affection- 
ate to  his  friends. — How  compassionate  and  de- 
vout was  good  Mrs.  D. — How  serious  in  worship, 
and  with  what  peculiar  devotion  she  used  to  join  in 
singing  the  divine  praises!— How  meek,  lowly 
and  contrite  was  dear  Mrs.  E.*-Every  body  could 
see  eminent  graces  in  her  but  herself.  Indeed  her 
bodily  constitution  disposed  her  to  gloominess  of 
mind,  but  her  end  was  peace. — Other  shining  ex- 
amples of  all  moral  and  Christian  eseellence  have 
not  long  since  been  cut  off,  and  some  of  them  at  an 
early  period,  being  soon  ripe  for  heaven.  Lord  pi- 
ty a  poor,  worthless  creature,  thus  left  every  way 
behind  my  friends  :  behind  them  in  a  dark  sinful 
world,  and  behind  them  in  temper  and  attainments. 
How  unlike  am  I  to  some  of  thy  servants  whom 
thou  hast  taken  tothyeeif!  But  thou  hast  "  the 
residue  of  the  Spirit.*'  Make  me  more  like  them, 
and  that  will  be  a  good  evidence  that  I  am  thine, 
and  shall  at  last  be  with  them.  Help  me  to  keep 
in  mind  and  imitate  their  graces,  and  thus  be  a 
"  follower  of  them  who  through  faith  and  patience 
inherit  the  promises."    Amen ! 


[  ^^5  ] 

MEDITATION  XII. 

On  meeting  with  a  number  of  Libertines  and 
jn'ojlijrate  Infidels. 

A  FEW  (lays ago  1  fell  into  company  with  some 
gentlemen  (as  they  are  called)  who  made  a  rude 
attack  upon  me,  and  upon  religion.  They  present- 
ly began  to  cry  out  against  Priestcraft^  and  to  rail 
at  the  clergy  as  a  pack  of  villains,  wiio  pretended 
to  religion,  only  as  a  cloak  to  t'neir  pride,  domineer- 
ing sj»irit  and  avaiice.  One  of  them  seemed  incli- 
ned to  accept  a  few  modest  and  honest  men  among 
them;  to  whom  another  replied   with  an  oath,  '  I 

*  hate  all  priests,  of  all  religions.'  A  third  who 
vould  be  thought  the  wisest  n)an  in  the  company, 
enlarged  oji  the  abuses  which  the  common  people 
have  suffered  by  these  impostors,'  who  turn  religion 
'  into  mystery  anil  nonsense.  I  am  sometimes 
'  forced,'  says  he,  '  to  hear  them,  but  I  relieve  my- 

*  self  as  soon  as  I  can,  by  falling  asleep.'  Then 
followed  a  high  encomium  upon  natural  rdigiont 
with  some  bold  reflections  upon  tlie  scriptures.-— 
I  was  a  little  surprised  at  this  conveisation,  having 
never  heard  any  thing  of  the  kind  before,  except  by 
report. 

But  I  thank  God,  I  am  not  at  all  staggered  by 
such  impotent  attacks,  which  1  look  upon  as  the 
raving  of  men  out  of  their  wits,  or  the  last  efforts 
of  Libertines  to  get  rid  of  a  book  that  has  been 
troublesome  to  them  in  the  pursuit  of  their  lusts. — 
I  hope  I  am  too  well  established  in  the  belief  of  the 
bible,  on  a  careful  examination  of  its  divine  evi- 
dence, to  have  my  faith  at  all  shaken  by  a  few 
flashes  of  wit,  or  by  the  most  specious  arguments  of 
such  men  as  these  who,  I  am  satisfied,  find  fi\u\t 
with  the  bible  chiefly  because  it  finds  so  much  fault 


ii56  MEDITATION    Xii. 

^vith  THEM*  Did  they  but  des^ire  to  know,  [and 
impartially  enquirel  they  would  soon  find  it  to  be 
true.  Their  professed  zeal  for  natural  religion,  1 
cannot  but  suspect  to  be  mere  pretence.  They 
cry  up  that,  not  because  they  really  value  it,  or  live 
up  to  its  rules  (for  then  tiiey  could  not  despise  the 
Scripture,  where  it  appears  in  its  greatest  lustre) 
but  because  they  can  shape  it  according  to  their  ovva 
inclinations  and  passions.  Natural  religion  is, 
ivith  them,  just  what  suits  their  depraved  natures. 
They  think  of  God  as  <' altogether  such  an  one  as 
themselves,"  and  would  make  every  thing  lawful 
which  they  desire  to  be  so.  They  cannot  think 
that '  God  will  damn  a  man  for  taking  a  little  plea- 
*  sure,  or  that  he  would  have  given  them  such  in- 

<  clinations  as  they  feel,  if  they  might  not  gratify 

<  them.'  Here  the  word  of  God  rises  up  against 
them  with  a  clear  light  and  the  highest  authority^ 
and  stands  before  them  with  a  drawn  sword. 
This  is  the  true  ground  of  their  quarrel  with  it, 
and  the  chief  cause  of  their  enmity  against  the 
preachers  of  it.  "  They  love  darkness  rather  thaa 
•*  light  because  their  deeds  are  evil." 

Bless  God,  O  my  soul,  who  hath  delivered  thee 
from  the  delusions  of  these  unhappy  men,  and 
kept  thee  out  of  <' the  chair  of  the  scorner."  I 
need  nothing  more  to  convince  me  of  the  truth 
and  excellence  of  the  bible,  than  a  serious  view  of 
the  state  of  tliose  who  are  without  it,  f^and  especial- 
ly of  the  characters  of  those  who  despise  it,  and 
live  in  a  manner  contrary  to  its  holy  and  gracious 
requirements]  I  truly  pity  these  poor  creatures: 
their  case  is  indeed  deplorable.  Their  sin  seems 
to  come  the  nearest  to  that  against  the  Holy  Ghost, 
ofanv  that  can  now  be  committed.  But  I  leave 
them  in  the  hands  of  God,  and  recommend  them  to 
his  mercy,  ["while  I  gladly  embrace  every  opportu- 
nity that  ofters,  for  convincing  them  of  their  error. 


On  the  company  of  Libertines,  257 

and  bringing  them  to  the  acknowledgment  of  the 
truth.] 


The  author  gives  the  above  asM  specimen,  with 
a  few  others^  of  what  he  calls  "  extempore  medita- 
tionSf^^  and  concludes  as  follows : 

Thus  may  the  Christian  employ  himself  in  a  sort 
of  extemporary  meditation  upon  any  subject  he 
pleases,  the  advantages  of  which  are  not  inconside- 
rable. But  though  reflections  may  be  made  occa- 
sionally, without  the  labour  of  writing,  I  reckon  it 
best  ordinarily  to  write  tiiem  down,  though  it  be 
with  brevity  and  without  any  solicitude  about  style 
or  method. — -Any  thing  we  meet  with  in  books,  in 
sermons,  or  in  conversation,  that  is  instructive, 
may  afford  a  fit  subject  for  such  written  meditations. 
And  I  reckon  it  would  be  well  worth  while  for  such 
persons  as  aie  intent  upon  improving  in  religion,  to 
read  the  lives  of  eminent  men,  with  a  view  to  no- 
tice their  several  excellencies,  and  put  down  in 
writing  the  most  remarkable  accounts  they  meet 
with  of  sublime  virtue,  piety  and  devotion,  not  on- 
ly as  matter  of  present  reflection  but  to  be  consulted 
afterwards,  as  they  would  afford  pleasing  and  use- 
ful subjects  of  contemplation. 


z  »• 


[     258     3 

EXTRACTS 

moM 

SCOUGAL's 


The  exercises  of  religion,  which  to  others  are  in- 
sipid and  tedious,  do  jield  the  highest  pleasure  and 
delight  to  souls  possessed  with  divine  love  :  they 
rejoice  wlten  they  are  called  •'  to  go  up  to  the  house 
of  the  Lord,  that  they  may  see  his  power  and  his 
glory,  as  they  have  formerly  seen  it  in  the  sanctua- 
ry."' They  never  think  themselves  so  liappy,  as 
Nvhen,  having  retired  from  the  world,  and  gotten 
free  from  the  noise  and  hurry  of  affairs,  and  silen» 
ced  all  their  clamorous  passions  (those  trouble- 
some guests  within)  they  have  placed  themselves 
in  the  presence  of  God,  and  entertain  fellowship 
and  communion  with  him  :  thej  delight  to  adore 
his  perfections,  and  recount  his  favours,  and  to 
protest  their  affection  to  him,  and  tell  him  a  thou- 
sand times  that  they  love  him;  to  lay  out  their 
troubles  or  wants  before  him,  and  disburden  their 
hearts  in  his  bosom.  Repentance  itself  is  a  delight- 
ful exercise,  when  it  floweth  from  the  principle  of 
)ove  :  there  is  a  secret  sweetness  which  accompani- 
eth  those  tejrs  of  remorse,  tliose  meltings  and  re- 
lentings  of  a  soul  returning  unto  God,  and  lamen- 
ting its  former  unkindness. 

The  severities  of  a  holy  life,  and  that  constant 
watch  which  we  are  obliged  to  keep  over  our  hearts 


C     959    ] 

and  ways,  are  very  troublesome  to  those  who  are 
only  ruled  and  acted  by  an  external  law,  and  have 
no  law  in  their  minds  inclining  tliem  to  the  perform- 
ance of  their  duty;  but  where  divine  love  posses- 
seth  the  soul,  it  stands  as  centinel  to  keep  out  eve- 
ry thing  that  may  otVend  the  beloved,  and  doth  dis- 
dainfully repulse  those  temptations  which  assault 
it;  it  complieth  cheerfully,  not  only  with  explicit 
commands,  but  with  the  most  secret  notices  of  the 
beloved's  pleasure,  and  is  ingenious  in  discovering 
what  will  be  most  grateful  and  acceptable  unto  him  : 
it  makes  mortification  and  self  denial  change  their 
liarsh  and  dreadful  names,  and  become  easy,  sweet 
and  delightful  things. 

The  next  branch  of  the  divine  life  is  an  univer- 
sal charity  and  love:  the  excellency  of  this  grace 
will  be  easily  acknowledged  ;  for  what  can  be  more 
noble  and  generous  than  a  heart  enlarged  to  em- 
brace the  whole  world,  whose  wishes  and  designs 
are  levelled  at  the  good  and  welfare  of  the  universe, 
which  co!isidereth  every  man's  interest  as  its  own  ? 
he  who  loveth  his  neighbour  as  himself,  can  never 
entertain  any  base  or  injurious  thought,  or  be  want- 
ing in  exi)ressions  of  bounty:  he  had  rather  suffer 
a  thousand  wrongs,  than  be  guilty  of  one  ;  and  ne- 
ver accounts  hitnself  happy,  but  when  some  one  or 
other  hath  been  benefited  by  him  :  the  malice  or  in- 
gratitude of  men  is  not  able  to  resist  his  love  :  he 
overlooks  their  injuries,  and  pities  their  folly,  and 
overcomes  their  evil  with  good  ;  and  never  designs 
any  other  revenge  against  his  most  bitter  and  mali- 
cious enemies,  than  to  put  all  the  obligations  he 
can  upon  them,  whether  they  will  or  not.  Is  it  any 
wonder  that  such  a  person  be  reverenced  and  ad- 
mired, and  accounted  the  darling  of  mankind  ?  this 
inward  goodness  and  benignity  of  spirit  reflects  a 
certain  sweetness  and  serenity  upon  the  very  coun- 


r     260     ] 

tenance,  and  makes  it  amiable  and  lovely:  it  in- 
spiretli  the  soul  with  a  noble  resolution  and  cour- 
age, and  makes  it  capable  of  enterprizingund  effec- 
ting the  highest  things.  Those  heroic  actions  which 
we  are  wont  to  read  with  admiration,  have,  for  the 
most  part,  been  the  effects  of  the  love  of  ones  coun- 
try, or  of  particular  friendships;  and  certainly,  a 
more  extensive  and  universal  affection  must  be 
much  more  powerful  and  eil&cacious. 

Again,  as  charity  flows  from  a  noble  and  excel- 
lent temper,  so  it  is  accompanied  with  the  greatest 
satisfaction  and  pleasure:  it  delights  the  soul  to 
feel  itself  thus  enlarged,  and  to  be  delivered  from 
those  disquieting  as  well  as  deformed  passions, 
malice,  hatred  and  envy;  and  become  gentle,  sweet 
and  benign.  Had  I  my  choice  of  all  things  that- 
might  tend  to  my  present  felicity,  I  would  pitch 
upon  this,  to  have  my  heart  possessed  with  the  great- 
est kindness  and  aifection  tov»'ards  all  men  in  the 
world.  I  am  sure  this  would  make  me  partake  in 
all  the  happiness  of  others  ;  their  inward  endow- 
ments and  outward  prosperity:  every  thing  that 
did  benefit  and  advantage  them,  would  afford  me 
comfort  and  pleasure  :  and  though  I  should  fre- 
quently meet  with  occasions  of  grief  and  compas- 
sion, yet  there  is  a  sweetness  in  commisseration, 
which  makes  it  infinitely  more  desirable  than  a  stu- 
pid insensibility:  and  the  consideration  of  that  in- 
finite goodness  and  wisdom  which  g(>verns  the 
world,  might  repress  any  excessive  trouble  for  par- 
ticular calamities  that  happen  in  it :  and  the  hopes 
or  possibility  of  mens  after-happiness,  might  mode- 
rate tlieir  sorrow  for  their  present  misfortunes.— 
Certainly,  next  to  the  love  and  enjoyment  of  God, 
tiiat  ardent  charity  and  affection  wherewith  blessed 
souls  do  embrace  one  another,  isjustlv  to  be  reck- 
oned as  the  greatest  felicity  of  those  regions  above; 
aud  did  it  universally  prevail  in  the  world,  it  would 


C    261     3 

anticipate  tliat  blessedness,  and  make  us  taste  of 
the  joys  of  heaven  upon  earth. 

That  wliich  1  named  as  a  third  branch  of  reli- 
gion, was  purity;  and  you  may  remember  I  descri- 
bed it  to  consist  in  a  coutempt  of  sensual  pleasures 
and  resoluteness  to  undergo  those  troubles  and 
pains  we  may  meet  with  in  the  performance  of  our 
duty.  Now,  the  navning  of  this  nuiy  suffice  to  re- 
commend it  as  a  most  noble  and  excellent  quality. 
There  is  no  slavery  so  base,  as  that  whereby  a  man 
becomes  a  drudge  to  his  own  lusts  ;  nor  any  vic- 
tory so  glorious,  as  that  which  is  obtained  over  them. 
Never  can  that  person  be  capable  of  any  thing  that 
is  noble  and  worthy,  who  is  sunk  in  the  gross  and 
feculent  pleasures  of  sense,  or  bewitched  with  the 
light  and  airy  gratifications  of  fancy;  but  the  reli- 
gious soul  is  of  a  more  sublime  and  divine  temper  ;  it 
knows  it  was  made  for  higher  things,  and  scorns  to 
step  aside  one  foot  out  of  the  ways  of  holiness,  for 
the  obtaining  any  of  these. 

And  this  purity  is  accompanied  with  a  great 
deal  of  pleasure  ;  whatsoever  defiles  the  soul,  dis- 
turbs it  too  ;  all  impure  delights  have  a  sting  in 
them,  and  leave  smart  and  trouble  behind  them  — 
Excess  and  intemperance,  and  all  inordinate  lusts 
are  so  much  enemies  to  the  health  of  the  body,  and 
the  interests  of  this  present  life,  that  a  little  con- 
sideration might  oblige  any  rational  man  to  forbear 
them  on  that  very  score  :  and  if  the  religious  person 
go  higher,  and  do  not  only  abstain  from  noxious  plea- 
sures, but  neglect  tliose  that  are  innocent,  this  is 
not  to  be  looked  upon  as  any  violent  and  uneasy  re- 
straint, but  as  the  eft'ect  of  better  choice  that  their 
minds  are  taken  up  in  the  pursuit  of  more  sublime 
and  refined  delights,  so  that  they  cannot  be  con- 
cerned in  these.  Any  person  that  is  engaged  in  a 
violent  and  passionate  aff'ection,  will  easily  forget 


[     262     ] 

his  ordinary  gratifications,  will  be  little  curious 
about  his  diet,  or  his  bodily  ease,  or  the  divertise- 
ments  he  was  wonted  to  delight  in.  No  wonder 
then,  if  souls  overpowered  with  divine  love  despise 
inferior  pleasures,  and  be  almost  ready  to  grudge 
the  body  its  necessary  attendance  for  the  common 
accommodations  of  iife,  judging  ail  these  imperti- 
nent to  their  main  happiness,  and  those  liigher  en- 
joyments they  are  pursuing.  As  for  the  hardships 
they  may  meet  with,  they  rejoice  in  them,  as  opr 
portunities  to  exercise  and  testify  their  affections; 
and  since  they  are  able  to  do  so  little  for  God,  they 
are  glad  of  the  honor  to  suffer  for  him. 

The  last  branch  of  religion  is  humility;  and 
however,  to  vulgar  and  carnal  eyes,  this  may  ap- 
pear an  abject,  base  and  despicable  quality,  yet  real- 
ly the  soul  of  man  is  not  capable  of  a  higher  and 
more  noble  endowment.  It  is  a  silly  ignorance  that 
begets  pride  ;  but  humility  arises  from  a  nearer  ac- 
quaintance with  excellent  things,  v\hich  keeps  men 
from  doating  on  trifles,  or  admiring  themselves  be- 
cause of  some  petty  attainments.  Noble  and  well 
educated  souls  have  no  such  high  opinion  of  riches, 
beauty  and  strength,  and  other  such  like  advanta- 
ges, as  to  value  themselves  for  them,  or  despise 
those  that  want  them  ;  and  as  for  inward  woith 
and  real  goodness,  the  sense  tijey  have  of  the  divine 
perfections,  makes  them  think  very  meanly  of  any 
thing  they  have  hitherto  attained,  and  be  still  en- 
deavouring to  surmount  themselves,  and  make  near- 
er approaches  to  those  infinite  excellencies  which 
they  admire. 

I  know  not  what  thoughts  people  may  have  of 
humility,  but  I  see  almost  every  person  pretending 
to  it,  and  shunning  such  expressions  and  actions  as 
mav  make  them  be  accounted  arrogant  and  pre- 
sumptuous, so  that  those  who  are  most  desirous  of 


t  s^^3  -] 

praise  will  be  loth  to  commend  themselves.  What 
are  all  those  compliments  and  modes  of  civility,  so 
frequent  in  our  ordinary  converse,  but  so  many 
protestations  of  the  esteem  of  others  and  the  low 
thoughts  we  have  of  ourselves  ?  and  must  not  that 
humility  be  a  noble  and  excellent  endowment,  when 
the  very  shadows  of  it  are  accounted  so  necessary 
a  part  of  good  breeding? 

Again,  this  grace  is  accompanied  with  a  great 
deal  of  happiness  and  tranquility  ;  the  proud  and 
arrogant  person  is  a  trouble  to  all  who  converse 
with  him;  but  most  of  ail  unto  himself :  every  thing 
is  enough  to  vex  him  :  but  scarce  any  thing  suffi- 
cient to  content  and  please  him. — He  is  ready 
to  quarrel  with  every  thing  that  falls  out ;  as  if  he 
himself  were  sucii  a  considerable  person,  that  God 
Almighty  should  do  every  thing  to  gratify  him,  and 
till  the  creatures  of  heaven  and  earth  should  wait 
upon  him,  and  obey  his  will.  The  leaves  of  high 
trees  do  shake  with  every  blast  of  wind  ;  and  eve- 
ry breath,  every  evil  word  will  disquiet  and  tor- 
men  an  arrogant  man  :  but  the  humble  person  hath 
the  advantage,  v*'hen  he  is  despised,  that  none  can 
think  more  meanly  of  him  than  he  doth  of  himself; 
and  therefore  he  is  not  troubled  at  the  matter,  but 
can  easily  bear  those  reproaches  which  wound  the 
other  to  the  soul. —  And  withal,  as  he  is  less  aiTec- 
ted  with  injuries  so  indeed  he  is  less  obnoxious  un- 
to them:  "Contention,  which  cometh  of  pride," 
betrays  a  man  into  a  thousand  inconveniences, 
which  those  of  a  meek  and  lowly  temper  seldom 
meet  with — True  and  genuine  humility  begetteth 
both  a  veneration  and  love  among  all  wise  and  dis- 
cerning persons,  while  pride  defeateth  its  own  de- 
sign, and  depriveth  a  man  of  that  honor  it  makes 
him  pretend  to. 

But,  as  the  chief  exercises  of  homiiity  are  thosfe* 


C     264    ] 

which  relate  unto  Almighty  God,  so  these  are  ac» 
companiwi  with  the  greatest  satisfaction  and  sweet- 
ness. It  is  impossible  to  express  the  greatest  plea- 
sm-e  and  delight  which  religious  persons  feel  in  the 
lowest  prostration  of  their  souls  betore  God,  when 
having  a  deep  sense  of  the  divine  majesty  and  glo- 
ry, they  sink  (if  1  may  so  speak)  to  the  bottom  of 
their  beings,  and  vanish  and  disappear  in  the  pre- 
sence of  God,  by  a  serious  and  aftectionale  ac- 
knowledgment of  their  own  nothingness,  and  the 
shortness  and  imperfections  of  their  attainments  5 
when  they  understand  the  full  sense  and  emphasis 
of  the  Psalmist's  exclamation,  "  Lord,  what  is 
man  ?"  and  can  utter  it  with  the  same  affection. — 
Never  did  any  haughty  and  ambitious  person  re- 
ceive the  praises  and  applauses  of  men  with  so 
much  pleasure,  as  the  humble  and  religious  do  re- 
nounce them  ;  "  Not  unto  us,  O  Lord,  not  unto  us, 
but  unto  thy  name  give  glory,"  &Co 


THE  END. 


r 


Um'^' 


^^.A.^1 


